Western thought in the Islamic world is not only determined by translated works, but this thought is also formed by issues which are not translated or zero translations and lost translations as well as mistranslations leading to a kind of  westernization of non-Western in the Islamic world. The process of translation of texts in different fields of knowledge is not merely limited to the transfer of knowledge in that field, but this translation can also transfer fundamental concepts of ontology and epistemology to the target society in a conscious or unconscious process. Therefore, the works that are not translated are also deeply effective in these fundamental conceptualizations. Which images of Muslim women in the Western world, and which images of Western women are translated in the Islamic world? Which images of Muslim women on the one hand, and Western women on the other hand, are marginalized and not translated? The disturbing point in the process of translation is a kind of ideological reductionism in presenting and narrating the diversity in the lived experience of Muslim women. In these narratives, the diversity of Muslim women's lives is reduced to a fixed reconstructed image of Muslim women's identity. By studying and examining this issue and examining the texts that are translated and the texts that are not translated, it is possible to understand which women are narrated as successful women in different fields and which women do not have any voice in definitions related to progressive and transformative women. Secular readings of the Muslim women and the evaluation of the Muslim women by secular standards is a narrative that in its most neutral way portrays the Muslim women as victims and passive as well as the "other" of the Western woman’s "self". This article aims to explain the role of translations in order to define a kind of discourse encounters resulting from these zero translations or mistranslations of women in both Islamic and Western domains.