‘Аиша ‘Абд ар-Рахман

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‘Аиша ‘Абд ар-Рахман бинт аш-Шати (1913–1998), известная под псевдонимом Бинт аш-Шати (ар. ببنت الشاطئ‎) — египетская писательница, профессор арабского языка и литературы, исследователь Корана. Автор более шестидесяти книг по арабской литературе, комментария к Корану, жизни ранних мусульманок, современным социальным проблемам. Жена Амина аль-Хули (ум. 1386 г. х. / 1966 г. х.).

Аиша Абд ар-Рахман автор тафсира Корана под названием ат-Тафсир аль-байани ли-ль-Кур’ан аль-Карим [Комментарий, разъясняющий Благородный Коран].

Обучаясь в Димьяте, она узнала Коран и классическую арабскую литературу от своего отца, преподавателя, получившего образование в религиозном институте аль-Азхаре.

https://www-oxfordbibliographies-com.wikipedialibrary.idm.oclc.org/display/document/obo-9780195390155/obo-9780195390155-0154.xml

Encyclopaedia of Islam, THREE / ʿAbd al-Raḥmān, ʿĀʾisha

ʿĀʾisha ʿAbd al-Raḥmān (1913–98), was an Egyptian writer and professor of Arabic language and literature and Qurʾānic studies. Under the pseudonym “Bint al-Shāṭiʾ” (“Daughter of the shore”), ʿAbd al-Raḥmān wrote more than sixty books on Arabic literature, Qurʾānic interpretation, the lives of early Muslim women (especially members of the Prophet’s family), contemporary social issues, and fiction.

Raised in Dimyāṭ, she learned the Qurʾān and classical Arabic literature from her father, an al-Azhar-educated teacher at a mosque-based religious institute. He objected to her attendance at public schools, but her mother and maternal great-grandfather nonetheless enabled her to get a secular education. ʿAbd al-Raḥmān began her literary career writing poems and essays for al-Nahḍa, a women's magazine. In 1936 she entered the Faculty of Arts at Fuʾād I University (later Cairo University) and became a literary critic for the semi-official newspaper al-Ahrām. It was then that she assumed her pen name, in order to conceal her identity from her father. Her first articles for al-Ahrām focused on living conditions in the Egyptian countryside, but she is best known for her later works on religious and literary topics. She obtained her doctorate in 1950 with a thesis on the poetry of Abū l-ʿAlāʾ al-Maʿarrī (d. 449/1058). In 1951 she was appointed professor of Arabic language and literature at ʿAyn Shams University in Cairo. Throughout the 1960s she participated in international literary conferences, served on several government-sponsored committees on literature and education, and was a visiting professor at the Islamic University in Umm Durmān (Sudan), the University of Kharṭūm, and the University of Algiers. After retiring from her position at ʿAyn Shams, she was appointed professor of higher Qurʾānic studies at al-Qarawiyyīn University in Fez. Her regular articles for al-Ahrām, her biographies of the women of the Prophet's household, and especially her exegesis of the Qurʾān brought her recognition and distinction in Egypt and throughout the Arab world.

ʿAbd al-Raḥmān’s professor at Fuʾād I University, Amīn al-Khūlī, introduced her to the literary analysis of the Qurʾān that later became her trademark. In Alā l-jisr (“On the bridge,” 1986), she describes her entire life as a path to this encounter with Amīn al-Khūlī, whom she married in 1945. Her work is seen as the best exemplification of his method, and she was much more prolific than her teacher, who died in 1966. ʿAbd al-Raḥmān's “rhetorical exegesis of the Qurʾān” makes a plea for removing the Qurʾān from the exclusive domain of traditional exegesis and placing it within literary studies. Whereas some earlier exegetes allowed for a multiplicity of interpretations of any single Qurʾānic verse, seeing in this multiplicity a demonstration of the richness of the Qurʾān, ʿAbd al-Raḥmān argued that every word of the Qurʾān allows for only a single interpretation, which should be elicited from the context of the Qurʾān as a whole. She rejected extraneous sources, particularly information derived from the Bible or Jewish sources (isrāʾīliyyāt), the inclusion of which in traditional Qurʾānic exegesis she saw as part of a continuing Jewish conspiracy to subvert Islam and dominate the world. She also argued that no word is a true synonym for any other in the Qurʾān, so no word can be replaced by another. Whereas many scholars believe certain phrases in the Qurʾān were inserted to provide the text with its characteristic rhythm and assonance, ʿAbd al-Raḥmān insisted that every word of the Qurʾān is there solely for the meaning that it provides. However, ʿAbd al-Raḥmān's exegesis covers only the short sūras at the end of the Qurʾān, thereby omitting all material that has potentially controversial social or legal implications.

Despite her active public life, ʿAbd al-Raḥmān was very conservative. She affirmed the principle of male guardianship over women but firmly rejected the idea of male responsibility for women’s behaviour. She insisted that a proper understanding of women’s liberation does not abandon traditional Islamic values. Nonetheless, her prominence and popularity as a female exegete have given her the status of a pioneer. She was consistently supported and honoured by successive Egyptian regimes and was the subject of a major conference held in Cairo by the Association for the Study of Women in Culture in March 2000.

Bibliography
Selected works by Bint al-Shāṭiʾ

Nisāʾ al-nabī, Beirut 1950s, trans. by Matti Moosa and D. Nicholas Ranson as Wives of the Prophet, Lahore 1971

Sirr al-shāṭiʾ wa-qiṣaṣ min al-qarya (“The secret of the coast and stories from the village”), Cairo 1959

Abū l-ʿAlāʾ al-Maʿarrī, Cairo 1965

al-Sayyida Zaynab, baṭalat Karbalāʾ (“Sayyida Zaynab, the heroine of Karbalāʾ”), Cairo 1966

al-Tafsīr al-bayānī lil-qurʾān al-karīm (“Rhetorical exegesis of the noble Qurʾān”), Cairo 1966

Maʿa l-muṣṭafā fī ʿaṣr al-mabʿath (“With the Chosen One at the time of the mission”), Cairo 1969

Min asrār al-ʿarabiyya fī l-bayān al-qurʾānī (“Arabic secrets in Qurʾānic eloquence”), Beirut 1972

al-Isrāʾīliyyāt fī l-ghazw al-fikrī (“The [role of] Isrāʾīliyyāt in the intellectual assault [on Islam]”), Cairo 1975

ʿAlā l-jisr bayn al-ḥayāt wa-l-mawt. Sīra dhātiyya (“On the bridge between life and death. An autobiography”), Cairo 1986.

Bint al-Shāṭiʾ also edited a number of classical texts, including Risālat al-ghufrān and Risālat al-ṣāhil wa-l-shāḥij by Abū l-ʿAlāʾ al-Maʿarrī, the Muqaddima of Ibn al-Ṣalāḥ al-Shahrazūrī (d. 643/1245) on ḥadīth science with the commentary of ʿUmar b. Raslān al-Bulqīnī (d. 805/1403), and vol. 3 of al-Muḥkam wa-l-muḥīṭ al-aʿẓam fī l-lugha by Ibn Sīda (d. 458/1066).

Studies

Muhammed Amin, A study of Bint al-Shati's exegesis, Ph.D. diss., McGill University 1992

Issa J. Boullata, Modern Qurʾan exegesis. A study of Bint al-Shati's method, MW 64 (1974), 108

Wafāʾ al-Ghazālī, Bint al-Shāṭiʾ. Riḥla fī amrāj al-ḥayāt, Cairo 1999

Ḥasan Jabr, Bint al-Shāṭiʾ min qarīb. al-Duktūra ʿĀʾisha Muḥammad ʿAlī ʿAbd al-Raḥmān, Cairo 2001

J. J. G. Jansen, The interpretation of the Koran in modern Egypt, Leiden 1974

Ruth Roded, Bint al-Shati’s Wives of the Prophet. Feminist or Feminine?, BrisMES 33/1 (May 2006), 51–66

Sahiron Syamsuddin, An examination of Bint al-Shatiʾ’s method of interpreting the Qurʾan, master’s thesis, McGill University 2000

Joseph T. Zeidan, Arab women novelists. The formative years and beyond, Albany 1995.

Литература

Ссылки




Источник — https://www.ar.holyquran.wiki/index.php?title=‘Аиша_‘Абд_ар-Рахман&oldid=50804