This study deals with the ironic structure, a rhetorical and stylistic element of the Holy Qur’an which is one of the rhetorical devices and styles of the Glorious Qur'an that shows its miracle, in a pragmatic level. This figure of speech aims at guiding humanity into straight path by directing a painful criticism at doctrinal, legal and moral violations by mocking them and their perpetrators, where the meaning of utterance meant to be conveyed is contrary to literal sense as it is a technique of pointing out that an attitude or intention contradictory to what is explicitly said.

Study Problem

Problem of the Study is embodied in finding ironic expressions in the texts of Qur'an and revealing the extent to which they can convey the meaning for the listener with an effective and understandable way as it is not an easy task for those who are not specialized with Arabic and Qur'anic studies to identify irony accurately in the Qur'anic context. Irony is an accurate linguistic style and its translation to other languages may be difficult, which makes its understanding difficult for non-Arabs.

Study Aims 

The study seeks to demonstrate the aesthetic side of this rhetorical style in presenting and dealing with the Qur'anic issues like rebuking, highlighting the facts and effect on souls. It is rhetorical means aims at achieving educational and advocative purposes.

Study Hypotheses 

The research relies on just one hypothesis which is: an irony in the Glorious Qur'an is not a random style, but is a vital style of communication which reveals the miracle of the Qur'anic text in addressing mind and emotion as it is a perfect divine selection expresses a divine wisdom in delivering the message which provokes thinking and motivates the addressee to realize the truth and admit the error.

Study Methodology 

This research is based on the methodology, that is descriptive and analytical, where ayahs which contain irony have been described and analyzed from the sources that helped in this study.

The Concept of Irony 

Al-Alawi [1], Al-Zarkashi [2] and Matlub [3] refer that irony is every speech comes in contrary to the requirements of situation to mock the addressee as in the following ayah:

They said: O Shu'aib! Does your Salat (prayer) knowledge that we give up what our fathers used to devotion, or that we give up doing what we like with our property? Verily, you are the forbearer, right-minded!" (They said this sarcastically)" (Al-Hilalli and Khan).

Ibn Kathir [4] mentions that they say and mean ironically does your Qur'an command and they say sarcastically you are forbearer and right-minded:

"And shadow of black smoke" (Al-Hilalli and Khan).

Ibn A'shur [9] explains that this ayah achieves the sense of irony with the description of this smoky shade by denying cold and generosity:

"What is the matter with you that you speak not?" (Al-Hilalli and Khan).

Tantawi [5] interprets this ayah as an increase with the sarcasm of idols.

Al-Masri [6] mentions that irony is an art of Al-Badi'. It means expressing the discourse in contrary to the requirements of situation, so it appears serious but is actually a joke. The good news is warning, the promise is a threat and the praise is mockery. So, its verbs include a type of vilifying as in the following ayah:

"Announce unto them a painful torment" (Al-Hilalli & Khan, 1996: 249).

Tantawi [5] explains that the announcement here is a painful torment. 

He (ibid) also adds another use which is the words of promise instead of threats as in the following ayah:

"And if they ask for help (relief, water), they will be granted water like boiling oil" (Al-Hilalli and Khan).

Ibn-'Ashur [9] states that their asking for relief or water is used as irony which is confirming something with something similar to its opposite.

Al-Jurjani [7] indicates that the Glorious Qur'an is full of ironic styles in the context of mentioning the unbelievers, polytheists and hypocrites to belittle them as in the following ayah:

"And if the fly takes away a thing from them, they will have no power to release it from the fly. So weak are (both) the searcher and the sought" (Al-Hilalli and Khan). Atiq [8] mentions that an irony is one of the methods which is used to show sarcastic and criticism by using words give the contrary of what is intended indirectly and in a cunning way as in the following ayah:

"Had they marched out with you, they would have added to you nothing except disorder" (Al-Hilalli and Kha).

Ibn-'Ashur [9] indicates that an irony here is confirming something with something similar to its opposite. Disorder in war is due to the lack of increase in the strength of the army. 

Al-Awasi [10] states that an ironic style is one of the contextual meanings that are recognized with the presence of internal and external evidence as in the following ayah:

"He asks: "When will be this Day of Resurrection?" (Al-Hilalli and Kha).

Ibn-'Ashur [9] explains that this ayah includes an irony with the Day of Resurrection:

"Is it for you the males and for Him the females ?" (Al-Hilalli and Kha).

Ibn-'Ashur [9] explains that this ayah is a rhetorical question expresses denial and irony:

"Ibrahim said: “Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!" (Al-Hilalli and Kha).

Tantawi [5] mentions that the saying of our prophet Ibrahim is a clear irony and mockery with them:

"There was no other answer given by his people except that they said: "Drive out the family of Lot from your city Verily, these are men who want to be clean and pure!" (Al-Hilalli and Kha). 

Al-Qurtubi [11] explains that the people mocked the family of the prophet Lot by saying they want to be clean and pure.

According to Hornby [12], irony is a linguistic device in which words convey a meaning contrary to their literal sense, when saying them in a joking way with a tone of voice revealing the true meaning.

Collins Dictionary [13] explains irony as humor expressed by using words contrary to one’s true intention.

Expressions Include Explicit Ironic Meaning

The expressions of mockery and ridicule, which include explicit ironic meaning are expressed in the following ayahs:

"but when they are alone with their Shayatin (devils-polytheists, hypocrites), they say: "Truly, we are with you; verily, we were but mocking" (Al-Hilalli and Kha).

Ibn Kathir [4] states that the word mocking is an irony which means mocking and playing with people as in the following ayah:

"Indeed, (many) Messengers were mocked before you (O Muhammad (صلى الله عليه وسلم, but the scoffers were surrounded by that, whereat they used to mock" (Al-Hilalli and Kha):

"Allah mocks at them and gives them increase in their wrong-doing to wander blindly" (Al-Hilalli and Kha).

Al-Sh'arawy [14] explains that the word mock is the irony with the hypocrites:

"And when they see you (O Muhammad صلى الله عليه وسلم), they treat you only in mockery" (Al-Hilalli and Kha).

Ibn Kathir [4] mentions that the word mockery means polytheists mocking and contempt of the Messenger:

"And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’an) by mocking at them, stay away from them" (Al-Hilalli and Kha).

Ibn Kathir [4] indicates that there is an irony in the expression, “to engage in a deceitful discourse about our verses through mockery ":

"And you laugh at it and weep not," (Al-Hilalli and Kha).

Tantawi [5] shows that irony is included in the word laugh:

"Verily, (during the worldly life) those who committed crimes used to laugh at those who believe." (Al-Hilalli and Kha).

Tantawi [5] indicates that irony is embodied in polytheists' laughing at those who believe.

Atiq [8] indicates that irony is conveyed through the use of an interrogative style, as illustrated in the following ayah: 

"Then he turned to their alihaa (gods) and said: "Will you not eat (of the offering before you)?" (Al-Hilalli and Khan).

Tantawi [5] mentions that an irony is included in the question "Will you not eat?"

"It will be said: "Go back to your rear! Then seek a light!" (Al-Hilalli and Kha).

An-Nasafi, mentions that this ayah is an irony and expelling for the hypocrites:

"And when they see an Ayah (a sign, or an evidence) from Allah, they mock at it" (Al-Hilalli and Kha).

Tantawi [5] explains that they exaggerate in mockery and sarcasm when they see ayah with a clear meaning or evidence:

"But when he came to them with Our Ayat (proofs, evidence, verses, lessons, signs, revelations) behold, they laughed at them" (Al-Hilalli and Kha).

Al-Sa'adi [15] explains that the unbelievers denied and mocked with the ayat injustice and arrogance.

Purposes of Irony

The purpose of using irony is to confirm the matter that attracts attention and to think about the actual message that the speaker intends to convey.

Al-'Ananzeh [16] mentions that the purposes of irony are clarified as follow:

The First is Emphasis and Empowerment of Meaning as in the following ayah where the expression of good news comes in a context of hardship:

"Give to the hypocrites the tidings that there is for them a painful torment" (Al-Hilalli and Kha).

Al Sa'adi [15] indicates that an irony appears with the tidings for the hypocrites with a painful torment.

The Second is Paying Attention and Reprimanding

The description of pride and dignity in a context of a torment in the following ayah pays attention and provokes thinking:

"Taste you (this)! Verily, you were (pretending to be) the mighty, the generous!" (Al-Hilalli and Kha).

Ibn Kathir [4] indicates that this ayah means saying to him taste this as irony and rebuking.

The Third is Exclusion

The unbelievers exclude that Allah Almighty honors his prophet Muhammad (peace and blessing be upon him) by sending down the Glorious Qur'an to him because of their envy in the following ayah:

"And (remember) when they said: "O Allah! If this (the Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment." (Al-Hilalli and Kha).

Al-Zamakhshary [17] states that they speak with irony, saying that if the Qur’an is the truth, then stones should be rained down on them because they are ingratitude.

The Fourth is Threating and Intimidation

If the boiling water is made as a place to rest, it is a threat with a torment that can't be described in the following ayah:

"Then for him is an entertainment with boiling water" (Al-Hilalli and Kha).

Tantawi [5] states that this ayah means places with boiling water ironically because the place of entertainment is what presented for the guest as an honoring.

The Fifth is Clarification and Interpretation as in the following ayah which is an ironic image clarifies the ignorance of the unbelievers who say what they ignore:

"And they make the angles who themselves are slaves of the Most Gracious (Allah) females. Did they witness their creation?" (Al-Hilalli and Kha).

Ironic Features in the Texts of Qur'an 

Al-'Ananzeh [16] indicates that irony within Qur’anic Discourse has the following features:

• Brevity: The one word that is used in irony carries many meanings and indications. It summarizes a whole sentence in one word

• Chastity and Purity: The irony in the Glorious Qur'an doesn't have obscenities and vulgar words as this in the irony of man because Allah Almighty has glorified the Glorious Qur'an from everything that is repulsive.

• Highness and Transcendence: The Glorious Qur'an doesn't focus on the trivial matters, but it deals with essential issues that affect human life

• Developing Mind and Increasing Intelligence: The psychologists prove that there is a close connection between a sense of humor and intelligence, where irony is one of the prominent types of humorous. Irony arises attention that makes mind more intelligent and calls for getting rid of petrification and stagnation

This study reaches several conclusions like greatness of the rhetorical style of Qur'an. An irony is one of the unique rhetorical styles which reflect the divine creativity in delivering the message in a way affects the soles and minds. The use of irony reflects accuracy of the appropriate style selection for every situation that suits context and hearer. Thatirony is a term with a lot of meanings, multiple aims, a great rhetorical and aesthetic importance. An irony has a great role in showing the sides of a rhetorical and the miraculous nature of the language in the Glorious Qur'an. An irony reveals the states of unbelievers in a way highlights truth and weakens falsehood. An irony serves educational and advocacy purposes like alerting heedless and correct their behavior. An ironic style is compatible with goals and content which serves. Irony is a vital way that reveals falsity of ideas of the unbelievers and hypocrites and clarifies that Islam responds their mockery with a way doesn't exceed morality and rises above their level.

Qur'anic Translations

Al-Hilalli, M.T. and Khan, M.M. (1996). The Noble Qur'an: English Translation of the Meanings and Commentary. King Fahad Complex for the Printing of the Holy Qur'an. 

1. Al-Alawi, Y. Kitaab Altraz Almutathemen li Asrar Albalagheh wa Ulum Haqa'q Ali'jaz. Vol. 3, Almuqtataf Printing Press, 1332, Egypt.

2. Al-Zarkashi, B. Alburhan fi Ulmul Qur'an. Dar Ihya' Al-Kutub Al-Arabiya, 1391, Lebanon.

3. Matlub, A. Mu'jem Almustalahat Albalaghiyah. Scientific Iraqi Complex, 1986, Baghdad.

4. Ibn Kathir, A. Tafsir Al-Qur'an Al-'Athim. Dar Al-Kutub Al-'Ilmiyeh, 1998, Beirut.

5. Tantawi, M. Al-Tafsir Alwasit lil Qur'an Al-Karim. Dar Al Nahtheh for Printing, Publishing and Distribution, 1997, Al-Fujaleh, Egypt

6. Al-Masri, A. Badi' Al-Qur'an. Investigated by Hafeni Muhammed Sheraf, Dar Nahthet Misr for Printing, Publishing and Distribution, 2019.

7. Al-Jurjani, A. Hashyt Al-Kashaf. Egypt, 1966.

8. Atiq, A.A. Ilmul Ma'ani. Darul Nahtha for Printing, Spread and Distribution, 1976, Beirut.

9. Ibn-'Ashur, M. Tafsir Al-Tahrir wal Tanwir. Dar Sahnon for Publishing and Distribution, 1984, Tunisia.

10. Al-Awsai, A. Asalib At-Tihakum fi Al-Qur'an Al-Karim. Misan, 2015.

11. Al-Qurtubi, M. Jami' li Ahkam Al-Qur'an. Dar Al-Kutub Al-Masriyah, 1964, Cairo.

12. Hornby, A.S. Oxford Advanced Learners Dictionary. Oxford University Press, 1948.

13. Collins, H. Collins English Dictionary. UK, 1979.

14. Al-Sh'arawy, M. Tafsir Al-Sh'arawi. Matabi' Akhbar Alyoum, 1997.

15. Al-Sa'adi, A. Taisir Al-Kareem Al-Rahman fi Tafsir Kalam Al-Manan. Al-Risala Establishment, 2000.

16. Al-'Ananzeh, A. Islub Altahakum fi Al-Qur'an Alkarim: Data Analytical Study. Jordanian University, 2005.

17. Al-Zamakhshery, M. Al-Kashaf a'n Haq'iq Ghawamith Al-Tanzil wa Iuon Al-Aqawil fi Wejooh Al-Ta'wil. Dar Al-Kitab Al-Arabi, 1987, Beirut.

الأستاذ المساعد: رشا حسين علوان / وزارة التربية / المديرية العامة لتربية صلاح الدين

الملخّص: يعرَّف التهكم بأنه التعبير الذي يتناقض فيه المعنى الظاهر للكلمة مع قصد المتكلّم. ويكشف البحث في ظاهرة التهكم في القرآن الكريم عن عمق الأسلوب القرآني وفاعليته في تحقيق الأهداف البلاغية والدعوية؛ فهو وسيلة لإظهار الحق وكشف الباطل، وإثارة التفكير، وإحداث الأثر النفسي في إطار أسلوب مقدّس رفيع. ويعدّ التهكم من الأساليب البلاغية القوية، لما يحمله من معانٍ متعددة تُقدَّم بطريقة غير مباشرة، وتعتمد على وعي المخاطَب بسياق الكلام وفهمه للمعنى الكامن خلف الألفاظ. ولا يمكن إدراك مقاصد القرآن دون الرجوع إلى القرائن النصيّة والسياقات التي ترتبط بالمقام، لكشف المعنى المخالف للظاهر.

تتمثّل إشكالية هذه الدراسة في تتبّع العبارات الساخرة في النصوص القرآنية، وبيان مدى قدرتها على إيصال المعنى للمستمع بصورة مؤثرة ومفهومة. وتهدف الدراسة إلى إبراز الجانب الجمالي لهذا الأسلوب البلاغي في معالجة القضايا القرآنية، مثل التوبيخ، وكشف الحقائق، والتأثير في النفوس.

تهدف هذه الدراسة إلى إبراز الجانب الجمالي لهذا الأسلوب البلاغي في عرض القضايا القرآنية ومعالجتها، مثل التوبيخ، وكشف الحقائق، والتأثير في النفوس.

وتنطلق الدراسة من فرضية واحدة مفادها: أنّ التهكم في القرآن الكريم ليس أسلوباً اعتباطياً في التواصل، بل هو أسلوب حيوي يكشف عن إعجاز النص القرآني في مخاطبة العقل والعاطفة، إذ يمثل اختياراً إلهياً محكماً يعكس حكمة ربانية في تبليغ الرسالة.

تتكوّن الدراسة من خمسة مباحث رئيسة: يتناول المبحث الأول المقدّمة، بينما يختصّ الثاني بمفهوم التهكم. أمّا المبحث الثالث فيركّز على الألفاظ التي تتضمّن معنى ساخراً صريحاً، ويُسلّط الرابع الضوء على مقاصد التهكم. ثم يبرز المبحث الخامس السمات المميزة للتهكم في النص القرآني. ويختتم البحث بالمبحث السادس الذي يعرض النتائج التي توصّلت إليها الدراسة.

الكلمات المفتاحية: التهكّم، الأسلوب التهكّمي، الأساليب البلاغية، السخرية، الإيجاز