Россия и Арабский мир: к 200-летию профессора Санкт-Петербургского университета Шейха ат-Тантави (1810–1861)

74 Roswitha Badry (University of Freiburg, Germany) RifÁÝa RÁfiÝ al-ÓahÔÁwÐ (1801-1873) as a precursor of women’s rights? RifÁÝÁ RÁfiÝ al-ÓahÔÁwÐ, the well-known author, translator and educa- tional reformer, belongs to that crucial group of Egyptian intellectuals who have returned from Europe to mediate its traditions, norms and sciences and those of their own country, religion and culture. Concerning his early life, he had much in common with MuÎammad ÝAyyÁd al-ÓantÁwÐ. Both studied with Íasan al-ÝAÔÔÁr at al-Azhar University who inspired them to become open-minded for new ideas and influences; both wrote a famous book on their observations, impressions and experiences in Europe, Paris/France and St. Petersburg/Russia respectively, and both should have a far-reaching effect on the educational sector, either in Egypt or Russia. In several respects ÓahÔÁwÐ can be considered as a pioneer of a transi- tional phase. With regard to women’s rights, for instance, the Shaykh may be seen as a predecessor of ÝÀÞiša TaimÙriyya ( 1840-1902 ) and QÁsim AmÐn ( 1865-1908 ). Apart from state’s measures the writings of those personalities prepared the public opinion gradually to accept female education and a shift in gender norms and roles. Although deeply rooted in his inherited convic- tion, already in his «RiÎla» of 1834 Shaykh ÓahÔÁwÐ spoke rather enthusiastic about the educational system in France, where even girls are sent to school. He praised the participatory consequences of a general literacy for common people. Furthermore, he advocated an improvement in women’s status in society countering common held beliefs on women’s virtue and morality, as well as their rational and intellectual capacities. Shortly before his death ÓahÔÁwÐ published «al-Murshid al-amÐn lil- banÁt wal-banÐn» (The Honest Guide for Training Girls and Boys). In it he called again for girls ’ education to make them «real partners of their spouses» and to draw them «closer to virtue». Next to historical and rational arguments the author reminded his readers that Islam extolled education for women and men alike. This contribution will analyze ÓahÔÁwÐ ’ s main arguments in favor of both girl’s education and an improvement in women’s status. How did he try to convince the conservatives? Which arguments were taken up by the suc- ceeding reformist generation(s) and became a discursive pattern for the iÒlÁÎ - movement? To what extent his ideas were related to the political situation and his official position? To what extent they reflect his personality?