Document Type : Research Paper
Authors
1
Mansor torabi, Ph.D. Student, Department of Quranic and Hadith Sciences, YI.C., Islamic Azad University, Tehran, Iran.
2
Kazem Ghazizadeh, Assistant Professor of Quranic and Hadith Sciences, Faculty of Humanities, Tarbiat Modares University, Tehran, Iran. (Corresponding Author)
3
Seyedeh Fatemeh Hosseini Mirsafi, Associate Professor, Department of Philosophy, Theology and Islamic teachings, YI.C., Islamic Azad University, Tehran, Ira
Abstract
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Irony is one of the main rhetorical devices of language and is more eloquent and literary than a direct statement. It is a device through which the speaker uses a related meaning instead of the intended meaning to direct the audience’s attention to implicit information, rather than what is explicitly mentioned. There are various reasons for using irony, such as maintaining politeness, enhancing the aesthetic quality of speech, and providing elaboration. The Qur’an has employed all stylistic elements and literary devices to enhance the aesthetic quality of the text, and irony is one such device. Irony is used in the Qur’an for different purposes. Moreover, one of the best ways of understanding irony is to refer to the Qur’an’s translation. However, given its significance, its translation requires the translator’s familiarity with the literature, rhetorical sciences, and the history of the source language’s literature. The present research reviewed how some instances of irony in the Qur’an have been translated into Persian by Elāhī Qumsheī, Masūd Ansārī, Fūlādvand, Makārim Shīrāzī, Khoramshāī, Rezāī, Meshkīnī, Garmārūdī, and Ṣaffārzādeh. The evaluation of these translations showed that the Ṣaffārzādeh, Makārim Shīrāzī, Ayatī, and Garmārūdī translations are in contradiction with the purpose for which the irony was used. On the other hand, Arfaʻ and Bahrāmpūr offered literal translations. Finally, Meshkīnī and Ṣaffārzādeh presented exegetic translations of the Qur’an
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