The translation of religious and sacred texts, such as the Holy Qur’an, Nahj al-Balagha, and Sahifa al-Sajjadiyya, has attracted considerable scholarly attention in light of contemporary theories of translation, particularly due to their vast readership and the breadth of their devotional significance. A range of translation theories has been proposed, each seeking to address and mitigate the shortcomings inherent in the act of translation by offering a specific conceptual framework. One such theory is Antoine Berman’s text-centered approach. Antoine Berman, a contemporary French translator, theorist, philosopher, and historian of translation, brought a philosophically informed perspective to translation studies. As a source-oriented theorist, he developed the theory of “deforming tendencies.” In his dual capacity as translator and theorist, Berman paid special attention to the source text and maintained that the translator should remain faithful to it in both form and content. He is among those theorists who strongly opposed the prevailing tendency toward domestication and the denigration of foreignization in the process of translation. One of the major challenges in translating Arabic into Persian lies in rendering verbs and their various dimensions—tense, mood/voice, transitivity and intransitivity, active and passive forms, the emphatic nūn, the semantic force of the verb, and so forth. This is because the translator must identify the most precise equivalent while taking the speaker’s intention into account, and some translators encounter difficulty in this regard. The present study seeks, through a descriptive-analytical method, to examine and critique the translation of verbs in Haddad Adel’s translation with particular emphasis on Antoine Berman’s theory. From among the thirteen components of Berman’s theory of deforming tendencies, only certain elements—such as rationalization, clarification, and others—those most salient in this translation—have been selected and applied to the translation of verbs, in order to determine the extent of the translator’s fidelity to the original text. A close examination of the structure and content of Haddad Adel’s translation suggests that, in many instances, he has inadvertently departed from the norms and characteristics of the source language, and that the transmission of the Qur’anic message, the refinement of expression, ornamental styling, and rhetorical embellishment have become the primary priorities of his translation, while fidelity and faithfulness to the source text have been subordinated to fluency of expression. In general, the problems in Haddad Adel’s translation from the perspective of verbs are predominantly structural, especially at the morphosyntactic level, and require substantial revision and correction.