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One methods to critique translation is its assessment in order to determine the quality of the translation including the patterns presented in this type of evaluation and critique based on the Garces's evaluation model. This study intends to critique and evaluate the lexical selections of Hadad Adel, Moezzi, and Ansariyan's translation in verses 29 and 30 of the holy Qur'a according to the proposed Graces model at semantic-lexical level and seeks to determine extent to which Haddad Adel, Moezzi, and Ansarian's translations conform with the Garces's modelboth lexically and semantically. The study is rather a descripive-analytic one in terms of design. The findings indicate that the translations of the translators can be critiqued and evaluated in terms components of Garce 's model in a way that the translations of each translator can be regarded as an explanation (explanatory and lexical explanation), or as plenty of parallels, parallelism, syntactic expansions, and the transmission of ambiguity. Verification of the correspondence of translations with the semantic-lexical level of the Graces model shows that the Ansarian's translation in all of this level, except for the syntactic note, enjoys the highest level of correspondence with the semantic-lexical level, and secondly, the Hadad Adel's translation is used moderately at this level. In such a way that all of these levels are observed in their translations. Finally, the Moezzi's translation due to its literal translation enjoys the highest match except for the syntactic note among other cases and the lowest level of applicability and utilization of the Garces's model.
 

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The present study concerns a comparative sociolinguistic study of similarities and differences between gravestone inscriptions in the two holy cities of Qom in Iran, and Najaf in Iraq. This descriptive-analytical study has been conducted based on studying 1,000 gravestone inscriptions of the commoners, half of which belong to Najaf, and the rest to Qom. The research findings indicate that the Najaf inscriptions render merely a brief report, replete with Islamic religious advice, all devoid of any hint regarding the deceased persons’ social status. In this regard, the Najaf inscriptions make just a reminiscent of former classic and heritage-based Islamic evidence. In contrast, those of Qom imply the grief and bereavement of the dependants of the deceased, all indicative of their profound sorrow for their loved ones. Here, the religious traces are fainted by far compared with those of the former category, although not entirely without any such hint.