Translation's role in bridging cultural and linguistic divides has evolved beyond mere linguistic conversion. The "cultural turn" in translation studies emphasizes its mediating function between cultures (Bassnett, 2013; Castro et al., 2017). Globalization has led to a rise in self-translation, where authors translate their own works (Popovič, 1976). While seemingly straightforward, self-translation differs from traditional translation, particularly regarding fidelity (Jung, 2002). The author's dual role can lead to challenges in maintaining accuracy and faithfulness to the source text. This is especially critical in religious texts, where precise and faithful translation is essential for interfaith understanding and respect. This study focuses on the self-translation of Friday sermons by Imam Mohammed Ewes, a prominent figure who self-translated his Arabic sermons into English. The research question is whether Ewes' self-translation achieves fidelity, and whether it should be considered a translation or a rewriting. The study's importance lies in its contribution to understanding the complexities of self-translation, especially within the context of religious discourse and its implications for intercultural communication and religious understanding.

Existing research on self-translation reveals diverse approaches and findings. Nugroho and Laksman (2020) used CDA to highlight variations in style markers in self-translations, suggesting adaptations for different audiences. Tekalp (2020) examined the handling of intertextual allusions, noting a preference for preservation in self-translations. Elimam (2019) explored the motivations behind Muslim imams' self-translation practices, emphasizing improved audience communication. However, several studies have categorized self-translation as a form of rewriting (Waite, 2018; Bran, 2016; Candan, 2019), citing the author's ability to modify the text freely. Research on fidelity in translation is also extensive, with studies such as Moneyhun (2012), Abdelaal (2019), and Shoubash (2018) examining various approaches and challenges, including the tension between literal and liberal translation. Ezeibe (2017) and Zou (2016) investigated fidelity in specific linguistic contexts, highlighting challenges in achieving complete equivalence. The impact of translator subjectivity and bias on fidelity has also been explored (Dweik, 2000; Davis, 2001), emphasizing the need for objectivity in producing faithful translations.

This qualitative study analyzed data from Imam Ewes' bilingual book, *Pulpit Sermons*, containing 80 Friday sermons in Arabic and English. The sermons were written in Arabic and then self-translated by Ewes. Probability sampling was employed to select eight sermons randomly for analysis. The Arabic and English versions of each sermon were compared to identify variations. The unit of analysis included words, phrases, sentences, and paragraphs. Ajunwa's (2015) framework for assessing translation fidelity served as the analytical tool. This framework considers six fidelity indicators: factual accuracy, correctness, harmony, transparency, tonality, and admissibility. Each indicator was evaluated by comparing the source text (ST) and target text (TT), with examples provided to illustrate the analysis. Two phone calls with Sheikh Ewes provided contextual information about the sermons and their creation.

The analysis revealed that Imam Ewes' self-translation did not achieve fidelity according to Ajunwa's (2015) framework. **Factual Accuracy:** The study found instances where names and numbers were incorrectly translated, demonstrating a lack of precision in conveying factual information. For example, the name of a narrator in a Hadith was changed, and additional information (“gossip”) was added to the English version that was not present in the Arabic original. **Correctness:** Several grammatical errors and inconsistencies were observed in the English translations, indicating a lack of adherence to English grammatical rules and conventions. The word order was often not adapted to English sentence structure, creating awkward and potentially misleading phrases. **Harmony:** The study identified instances of deletions and additions, indicating alterations to the original meaning and content. Entire sections were omitted from the English translation, and additional explanatory sentences were added, significantly altering the context and flow of the original Arabic text. **Transparency:** The self-translator frequently employed transliteration of Arabic terms, even when English equivalents existed. This practice disrupted the flow and comprehension of the English text, violating the principle of transparency. **Tonality:** The analysis found instances where the tone of the original Arabic text was not consistently preserved in the English translation. For instance, the intensity of certain phrases or metaphors was diminished or lost in the translation, which changes the overall emotional impact of the sermons. **Admissibility:** No clear violations of admissibility were identified in the self-translation, suggesting that the translated text did not present unusual or unacceptable phrasing in the target language.

The findings demonstrate a significant lack of fidelity in Imam Ewes' self-translation, supporting the argument that it is more accurately characterized as a rewriting process. The deviations from the original text, encompassing factual inaccuracies, grammatical errors, additions, deletions, and tonal shifts, significantly impact the meaning and impact of the sermons. The author's authority over the text led to arbitrary modifications, potentially driven by factors such as language interference (his native Arabic influencing his English translation), background knowledge, and limited translation expertise. This aligns with previous research suggesting self-translators may exercise more freedom in altering their own works (Bran, 2016; Zou, 2016). The lack of transparency highlights how the choice of transliteration, rather than translation of terms, creates a knowledge gap for the target audience, potentially leading to misinterpretations. The study's findings challenge the common assumption that self-translation inherently guarantees faithfulness. The results emphasize the need for professional training and adherence to translation principles, even in self-translation contexts.

This study concludes that Imam Ewes' self-translation of his Friday sermons failed to achieve fidelity. The numerous instances of factual inaccuracies, grammatical errors, and significant alterations to the original text demonstrate a rewriting process rather than a faithful translation. The lack of transparency and inconsistencies in tone further underscore this conclusion. The study highlights the importance of professional translation skills, even for self-translation, particularly in contexts requiring high levels of accuracy and fidelity, such as religious discourse. Future research could investigate self-translation practices among other religious leaders or explore the cultural factors influencing self-translation choices in diverse contexts.

The study's scope is limited to eight randomly selected sermons from Imam Ewes' book. While the sample allows for valuable insights, a broader analysis of the entire corpus might reveal additional patterns or nuances. Furthermore, the study relies solely on a textual analysis; incorporating insights from audience reception or Imam Ewes' personal reflections on his translation process could provide richer perspectives. The reliance on Ajunwa’s (2015) framework, while valuable, might not encompass all aspects of fidelity relevant to religious text translation. Finally, the study does not explore the reasons behind specific translation choices, which would require further engagement with Imam Ewes.