Document Type : Research Paper
Authors
1 Mansūr Torābī, PhD student at the Azad University, Sahrerey Yādegār Imam Branch
2 Faculty member of Tarbiat Modares University, Tehran, Iran.
3 Associate Professor of Quran and Hadith Sciences,Yadegare Imam Branch, Islamic Azad University, Rey, Iran
Abstract
Irony is one of the important pillars of rhetoric and is more eloquent and literary than direct statement. It is a style in which the speaker uses a related meaning instead of the intended meaning in his speech to direct the audience’s thought away from what is stated in the speech to what is not. There are various reasons behind the use of irony, such as politeness, beautification of speech and elaboration. The Quran has employed all stylistic elements and literary devices to beautify its contents, and irony is one of such devices that have been used in the Quran for a variety of different purposes. Moreover, translation of the Quran is one of the most important ways of understanding it and, given its significance, it requires the translator of the Quran to be familiar with the literature, rhetorical sciences, and the history of the literature of the Arabic language. What will follow is a review of some of instances of the use of irony in the Farsi translations of Quran by Elahi Qomsheai, Masoud Ansari, Fooladvand, Makarem Shirazi, Khoramshahi, Rezaei, Meshkini, Garmaroodi, and Safarzadeh. The evaluation of these translations of the Quran showed that, the Farsi translations offered by Safarzadeh, Makarem Shirazi, Ayati, and Garmarodi are in contradiction with the purpose of using irony. As for the translations offerred by Arfa’ and Bahrampour, they have resorted to literal translation. Finally, Meshkini and Safarzadeh have presented exegetic translations of the Quran.
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