Studies of the translation of the Qur'an into English have produced countless descriptions of lexical, syntactic, stylistic, and rhetorical translation problems. This article seeks to fill a gap in this literature. Using a corpus of twenty Qur'anic texts, I investigated how Jordanian translation students render religious items that may be interpreted in different ways. It was found that the problems could be divided into ‘overt’ and ‘covert’ knowledge problems and a failure to identify the items’ field‐specific meaning in Qur'anic contexts in which it differed from the everyday meaning in Arabic. Surprisingly, some of these lexical items also pose problems to professionals. The findings suggest that translators of the Qur'an must be familiar with exegeti‐cal writing ana that, in the teaching and training of future translators, it is important to stress that the bilingual dictionaries must be supplemented with specialist dictionaries, word and terminology lists, and that students must learn to pay attention to con‐textual clues in order to detect the intended meaning of familiar lexical items when they occur in unfamiliar contexts. Introduction Despite a long‐running argument over the untranslatability of the Holy Qur'an, no matter whether literal or explanatory, no Qur'anic translator has claimed that his translation is the equivalent of the Qur'an. This is due to the Our'an's unique discourse nature (Abdul‐Raof 2000). Qur'anic texts often carry stylistic, rhetorical, and semantic‐specific features that cannot be adequately appreciated and translated without a sound linguistic competence in both Arabic and English and an advanced knowledge of semantic relations in sophisticated Arabic rhetorics (El‐Hassan and Al‐Said 1989). Therefore, target‐language readers only get a crude approximation of the meaning (Hatim and Mason 1990) since “the ideal of total equivalence is a chimera “ (Bell 1991: 6). Even when we accept that a translation of the Qur'an is only an approximation, the source‐language meaning can only be conveyed by translators who fully understand the message. The literature has dealt with various aspects of translations of the Holy Qur'an, including, for example, the types of lexical, grammatical, and rhetorical problems in the translation of the Qur'anic texts: Abdul‐Raof (2000) investigated syntactical and semantic ambiguity, El‐Hassan and Al‐Said (1989) looked at lexical problems in translation of collocations, ambiguous items, ana culture‐specific terms, and Al‐Momani (1999) and Abd El‐Raheem (2000) dealt with the translation of synonymous items. Although synonymy and other meaning relations have thus been researched, there are no studies of the translation of lexical items in specific Qur'anic contexts that are intended to convey another, even the opposite, meaning in particular Qur'anic co‐texts than the one they have in common everyday usage in Arabic. This article discusses how students of translation cope with such issues and the extent to which field‐specific knowledge of Qur'anic expressions affects their translation. In addition to being a translational problem and providing an account of unique semantic features that reveal “what is so special about Qur'anic discourse that makes it different from other types of discourse” (Abdul‐Raof 2000: 1), my study also offers some views on religious texts, such as Language‐for‐Special‐Purpose texts (hencer‐
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