irony

One of the aspects of the miracles and eloquence of Imam Ali's (a. s.) words is their multidimensionality, which means that they have both literary and rhetorical arrays and also have multiple meanings in different and opposite fields of meaning an example of the intersection of these two characteristics can be seen in the use of the rhetorical art of "Irony", which some have considered to be an inversion of the meaning of the word. What is more important in this rhetorical technique is the placement of two contrasting semanticverbal elements next to each other to surprise the audience and at the same time, inducing an important message. In this article, while providing a precise definition of ironic rhetorical art, by identifying examples of its manifestation in Nahj al-Balagha sermons and conceptually analyzing why it is used, another manifestation of the verbal and semantic miracle of Imam Ali's speech has been brought into attention. and also reread another literary craft used in Nahj al-Balagheh. The findings of the research show that the ironic art has been widely used in Nahj alBalaghah in both verbal and structural ways, examples of which are: expressing seemingly contradictory sentences, striking and domineering words, and deliberate concealment, self-praise, backbiting, and conscious ignoring. and equating two disparate things.

Although colors in their physical aspect are only a reflection of a certain wavelength, in human culture, they became a means of expressing emotions, descriptions, imaginations, codes and symbols, and other human beings. The importance of this issue is such that colors have been used in different forms and concepts, both in the language of the creature and in the heavenly book in the language of the Creator. Hafez's poetry is also full of different expressive functions of color. The two colors black and white, which signify darkness and light, night and day, darkness and light, due to their remarkable capacities in illustration, both ironically and non-ironically, in these two texts. Sharif has been used. The question is, how did the Holy Quran and the poems of the unseen language use the non-ironic function of colors? And what are the similarities and differences between these functions? This article, using descriptive-analytical and comparative methods, came to the conclusion that both the Qur'an and Haturalistic and realistic expression. In some cases, their non-ironic function, such as describing the color of the hand in the miracle of Moses; Also, the colors of natural phenomena are perfectly matched. Other non-ironic functions of these two colors in the Qur'an include the color of the roads in the mountains, the color of morning light, defects and diseases and the drying of the plant, and in Hafez's poems, the description of the face of the Holy Prophet (PBUH) and the color of the snake. cited.

Irony is a prominent literary foreignization method in which the meaning of events in deep and at surface levels differ. Relying on the thematic analysis of the text of the Holy Qur’an as a literary text, the following article tried to identify, categorize, and analyze the motifs, and visible and invisible ironic signs. In so doing, it sought to answer the question of the conceptual results and literary purposes in the application of the ironic concepts (in particular satirical irony) in this holy book.  With its special attention to culture, the Holy Qur’an as a spoken text has used this speech technique and literary method in order to make its teachings believable for the audiences and to attract them. Relying on ironic elements, the Qur’an has been able to elevate itself to the level of a literary-cultural text. The present study thus also aimed to show that the numerous types of irony in the text of the Holy Qur’an surpass a merely rhetorical or artistic technique and its ultimate purpose is not only the visibility of irony, but also the awakening and awareness of moral themes and teachings, which have helped to build literary ironic images. Accordingly, among the ironic themes applied in the text of the Holy Qur’an examples such as allusion to the revelation of the Qur’an, avoiding arrogance, a camel passing through the eye of a needle, suffocating the wicked with their own hands, flimsy limbs of the hypocrites, as well as destroying idols were explained and analyzed in order to explicate the rhetorical manifestations of this method of literary criticism and its application in the influence of the Qur’anic text.

The translation ‎of the Quran by Ayatollah Sadeghi Tehrani, is one of the translations of the contemporary are that has been written with a different view of the Quran. The root of this different view must be searched in his interpretation entitled of Al-Furqan Fi Tafsir Bal-Quran. The exact contents of this translation, although many; But there is no doubt that any translation, particularly the translation of the Quran, will be free without distortion and the present translation is no exception to this rule. The present paper is an attempt to explain some of the points that were not observed in his translation and therefore brings with it some criticisms. The selected cases are examples that can lead us to better understand the translation. As much as possible, the critiques have been based on the rules of Arabic literature and the views of the commentators and speculationand baseless materials have been avoided so as not to give a wrong ratio to this translation. Vocabulary errors, some letters, verbs, evidence of words, added, ironies, literal translations, and duality in translation are some of the things that are mentioned.

Man's attitude and vision towards the world affects the materialistic and spiritual dimensions of his life and has a fundamental function in his tendencies and actions. One of the notable sources to obtain the correct insight, is the statements of Imam Ali (AS) in Nahj-ul-Balagha; because his words, without any obligation and using literature and figures of speech, seeks to provide abstract images such as the concept of the world. The present study, with a descriptive-analytical method and in order to investigate the prominent cases of simile, metaphor and irony of “the world” in Nahj-ul-Balagha, seeks to analyze the rhetorical depictions of Imam Ali (pbuh) of the world. According to the results of the research, based on recognizing the taste of the human species that tends to be dependent on the world, Imam, by using simple creatures and events that are accessible to the audience, excites people's literary taste with rhetorical illustrations; and calls their minds free from prejudice and biased attitudes to think about adopting the right vision, inclination, and action about the world.According to the results of the research, based on recognizing the taste of the human species that tends to be dependent on the world, Imam, by using simple creatures and events that are accessible to the audience, excites people's literary taste with rhetorical illustrations; and calls their minds free from prejudice and biased attitudes to think about adopting the right vision, inclination, and action about the world.

The translation ‎of the Quran by Ayatollah Sadeghi Tehrani, is one of the translations of the contemporary are that has been written with a different view of the Quran. The root of this different view must be searched in his interpretation entitled of Al-Furqan Fi Tafsir Bal-Quran. The exact contents of this translation, although many; But there is no doubt that any translation, particularly the translation of the Quran, will be free without distortion and the present translation is no exception to this rule. The present paper is an attempt to explain some of the points that were not observed in his translation and therefore brings with it some criticisms. The selected cases are examples that can lead us to better understand the translation. As much as possible, the critiques have been based on the rules of Arabic literature and the views of the commentators and speculationand baseless materials have been avoided so as not to give a wrong ratio to this translation. Vocabulary errors, some letters, verbs, evidence of words, added, ironies, literal translations, and duality in translation are some of the things that are mentioned.

Nahjolbalaghah is a religious text as well as a literary one. Different literary techniques are used in this work. In this paper we analyze irony in this work and its persuasive impact on the reader. In Nahjolbalaghah uses irony in different ways such as rhetorical imagery focused on criticizing social and political issues. Nahjolbalaghah uses irony in order to persuade the audience. Irony uses literary imagery and expression in order to portray the flaws and persuade the audience.

Speaking ironically is one of the most important artistic effects of a language and it is the sign of the speaker's power of speech. The Holy Qur'an due to the common sense of the discourse of its audience, has used irony. Given the importance of the Qur'anic ironies and the role of commentators' rhetorical opinions in understanding this book, it is necessary to research in this regard. The present study, attempts to compare the two important and authoritative interpretations, al-Tibyan and al-kashshaaf, and to reveal the opinions of Tusi and Zamakhshari on the irony and allusion and the effect of irony and allusion in interpreting Qur'an. The results of this research which is done with descriptive and interpretive method, demonstrate that Tusi and Zamakhshari have both paid attention to these items: the difference between irony and allusion, the issue of considering the literal meaning, the issue of necessity in irony and the role of context in discovering the allusive meaning; and Zamakhshari have been under the influence of Tusi in some cases however Zamakhshari's discussions are more complete about the method of interpreting the verses of divine characteristics in which the literal meaning has no place and in explaining the reasons of using irony and allusion.

In any language, including Arabic, ironic expressions create images which give beauty to the language and increase its effectiveness. The Holy Quran, revealed in Arabic (in plain Arabic expression; al-Shu’ra’, 195), has such a high frequency of ironic expressions that, in studies dealing with the translation of the Quran, they need to be studied independently. Since it is not possible to deal with all the translations in a single article, we analyzed four frequently-used Persian translations of the Quran, i.e. translations of Elahi Qomshe’i, Hussein Ansariyan, Abolfazl Bahrampur and Mohammad Mahdi Fuladvand, and referring to works of interpretations such as al-Mizan, Majma’ al-Bayan, Nemuneh, etc., we identified some examples of ironic expressions in the Quran and, on the basis of vocabulary sources and interpretation of the Quranic verses, criticized the ironic expressions and their translations. Our attempts revealed that the translators have not followed a unique method in translating ironic expressions. In some cases, they have utilized literal translation technique; in other cases, they have used ironic equivalents; and still in some other cases, they have resorted to explanatory translation. At the same time, some translations have not been able to convey the ironic meanings of the Quran.