One of the growing fields within feminist studies – which could also be arguably seen as an independent field – deals with the studies on the position and perception of women in the Islam and its sacred text, namely the Quran. Many of the leading figures in this field (such as Amina Wadud) write in English and many scholars in the Arabic-speaking world have realized the importance of engaging with their work through translating this work into Arabic. Both scholarship in English and its translation into Arabic is driven by a desire to contribute to the production of knowledge. The original work focuses on working from within the faith of Islam to produce new interpretations of the Quran and at times Prophetic Traditions focused on elucidating gender equity that has been disregarded for a long time in male-centered interpretations. The translations into Arabic, on the other hand, seek to bring forth this knowledge to the Arabic reader with the objective of introducing an alternative knowledge that aims at infiltrating and engaging with the long-standing and tightly-knit tradition of interpretation and jurisprudence in Arabic – a body of knowledge as old as the sacred text of Islam. This paper deals with the translation into Arabic of two works by the African-American Muslim ‘feminist' and academic (she does not use this designation herself), Amina Wadud: Qura'n and Woman (1999) and Inside the Gender Jihad (2006). The paper, thus, poses the question: to what extent does the translator's visibility in the final product influence the reception of the translation as a contribution of ‘new knowledge'? This question is tackled by examining extracts from the translation of Qura'n and Woman by Samia Adnan (2006) and of a section from Chapter (6) of Inside the Gender Jihad by Randa Abu Bakr (2012). In the process, the paper discusses the context of the translation, namely the role of the publisher(s) and the position of each translator vis-à-vis her work. Moreover, the paper also deals with the approach adopted by the translators in engaging with a work that challenges established notions about women's position and roles in Islam by offering an alternative interpretation of Islam's sanctified text – namely, the Quran