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Note on Translation and Transliteration

In: Muḥammad ʿAbduh and His Interlocutors: Conceptualizing Religion in a Globalizing World
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Note on Translation and Transliteration

For the translation and transliteration of Arabic words in this study, I follow the general translation and transliteration guidelines of the International Journal of Middle Eastern Studies (IJMES), with the exception of a few adjustments and additions:1

– If an (originally) Arabic term is commonly used in the English language, such as Quran, I omit hamzas and ʿayns as well as diacritical marks. In order to avoid confusion, however, I limit these cases to an absolute minimum and provide translations for all other Arabic words, including titles of journals and newspapers, names of institutions, etc.

– All other Arabic terms and phrases are fully transliterated according to the IJMES guidelines (including hamzas, ʿayns, and diacritical marks, yet case endings are omitted) and italicized. These include titles of sources and names of historical figures and institutions in the main text.

– Arabic place names in the main text and Arabic names of authors who published their works in a language other than Arabic are not transliterated. In the latter case, I follow these authors’ preferred transliteration.

– For the sake of consistency, I transliterate Arabic words according to my transliteration system when quoting secondary literature in the main text or referring to their titles. The original transliteration of these words can be found in the corresponding reference. Also, I transliterate Persian and Ottoman names of historical figures and movements according to the Arabic transliteration system. I add the most common Persian or Ottoman transliteration of these names between brackets (e.g. ʿAbd al-Ḥamīd II (Abdülhamid II)).

– I use anglicized plurals in order to avoid confusion for the reader who is not accustomed to the broken plural in the Arabic language. The only exception is ʿulamāʾ (Islamic scholars) because I suspect that most readers are more familiar with the plural of this word than with the singular (i.e. ʿālim).

– For adjectives derived from Arabic words, I use –i (e.g. Salafi, Muʿtazili).

– In the references and bibliography, I fully transliterate names, titles, places, and publishers’ names. However, I translate names of months that have an equivalent in English. In addition, whenever provided in the original source, I add the dates according to the Islamic calendar (indicated by –h after the year, e.g. 1437h).

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Muḥammad ʿAbduh and His Interlocutors: Conceptualizing Religion in a Globalizing World

Series:  Numen Book Series, Volume: 162
Cover Muḥammad ʿAbduh and His Interlocutors: Conceptualizing Religion in a Globalizing World
E-Book ISBN:
9789004398382
Publisher:
Brill
Print Publication Date:
26 Mar 2019
  • Subjects
    • History
      • Intellectual History
    • Middle East and Islamic Studies
      • History & Culture
      • Religion
    • Religious Studies
      • General
      • History of Religion
Front Matter
Copyright Page
Acknowledgments
Note on Translation and Transliteration
Introduction 1
1 Muḥammad ʿAbduh’s World 9
2 Conceptualizing ‘Religion’ 46
3 Risālat al-Tawḥīd in Its Context of Conception: Beirut in the 1880s 69
4 Comparing Religions in Risālat al-Tawḥīd in the Context of Its Conception 97
5 Comparisons Compared: Reflecting and Producing a Concept of ‘Religion’ 127
6 Hanotaux and ʿAbduh: A Layered Context of Discussion 163
7 Comparing Islam and Christianity in Reply to Hanotaux 186
8 Comparisons Compared: A Play of Similarity and Difference 217
In Conclusion 239
Back Matter
Sources and Literature
Index

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