Analysis of the Application of the Technique of Waqf and Ibtida in Contemporary Translations of the Holy Quran (Case Study of Surah Anam)

Abstract

Contemporary translators of the Holy Quran have utilized Sajavandi waqf signs to better understand and interpret God's intentions within the sacred text. It is important to note that Sajavandi waqf signs are not part of the original Quranic punctuation but were introduced by Sajavandi in the 6th century AH. Contemporary translators can interpret Quranic verses without solely relying on Sajavandi's waqf signs by referring to the verses' structure, the infallible Imams' narrations, and literary and linguistic scholars' works. However, employing waqf (stop) and ibtida (start) as complementary reliable tools can protect translators from errors and provide an easier, more secure path for accurate Quran translation. This research uses a descriptive-analytical method through a case study in Surah An'am to answer the question of how contemporary translators of the Quran have been influenced by the Sajavandi waqf signs. Investigations show that signs such as "م" (M), "لا" (Lā), "ج" (J), "ز" (Z), and "ط" (Ṭ) have been placed in Quranic manuscripts as waqf and ibtida signs. Contemporary translators of the Holy Quran have indirectly applied these signs in their translations. In cases where waqf should be used, they have respected it, and where both waqf and wasl (continuation) are permissible, they have translated selectively, treating the verse as a continuous text where waqf is not required.