Читать книгу Die Entstehung des Korans - Karl-Friedrich Pohlmann - Страница 9

Die muslimischen Sichtweisen lassen sich schön mit Motzkis Ausführungen zu The Muslim point of view wie folgt skizzieren22: „According to current Muslim opinion, the canonical text of the Qur’ān as it now exists and has been found in manuscripts dating at least from the third century AH, possibly even from earlier times, came into being as follows: When the Prophet died, there was no complete and definitive collection of his revelations authorized by him. More or less extensive pieces of his revelation had been remembered by his followers and some had been partly written down on various materials by several persons. Shortly after his death, a first collection of everything was made by order of the first caliph Abu Bakr and it was written on leaves. The reason for this was that several Companions who were famous for their knowledge of the Qur’ān had died during the ridda wars, and people were afraid that parts of the Qur’ān might become lost. Abu Bakr gave Zayd b. Thabit, a former scribe of the Prophet, the task to collect what was available of the Qur’ān. When Abu Bakr died, the leaves on which Zaid had written the Qur’ān passed to the former’s successor ’Umar and after his death to his daughter Hafsa, one of the wives of Muhammad. Some 20 years after Abu Bakr’s collection, during the caliphate of ’Uthman, dissension between followers of other collections induced the caliph to issue an official collection of the Qur’ān, to deposit a copy in the most important administrative centers of the empire and to suppress other existing collections. This canonical version was again edited by the Medinan Zayd b. Thabit, helped by three men from Qur’aysh, on the basis of the collection he had already made on Abu Bakr’s behalf which Hafsa put at the disposal of the committee. This caliphal edition of the Qur’ān … became quickly universally accepted and thus the textus receptus among Muslims“23.

Muslimische Koranwissenschaftler gehen demnach durchweg davon aus, dass für das gesamte Textgut des Korans eine sichere Überlieferungskette von Mohammed bis zum dritten Kalifen Uthman (644–656 n.Chr.) veranschlagt werden kann. Um noch ein konkretes Beispiel zu nennen, sei hier auf die Ausführungen des türkischen Korangelehrten Mehmet Paçaci24 zur Textgeschichte des Korans verwiesen: „Der Koran, wie wir ihn heute haben, ist das Arbeitsergebnis der unter dem Vorsitz von Zayd Ibn Thâbit zur Zeit Abû Bakrs und Uthmâns gebildeten Kommissionen. Dabei fiel der Kommission unter Abû Bakr die Aufgabe zu, aus den Schriftstücken von unterschiedlichstem Beschreibmaterial einen Codex zwischen zwei Buchdeckeln herzustellen. Dagegen hatte die Kommission unter Uthmân den Auftrag, diese Sammlung nun zu redigieren …“ Man könne „mit einiger Sicherheit sagen, dass es sich eher um eine Bearbeitung von Grammatik, Orthographie und Idiomatik handelte …/Denn den Überlieferungen zufolge schärfte Uthmân dem Vorsitzenden der Kommission, Zayd Ibn Thâbit, ein, im Zweifelsfall dem Dialekt der Quraysch zu folgen“25. Körner hält dazu fest: „Muslimischerseits wird die Geringfügigkeit der Abweichungen zwischen den einzelnen Lesarten betont. Dies und die hier von Paçaci vorgetragene Textgeschichte des Koran haben vor allem zum Ziel, die Zuverlässigkeit des heutigen Standardtextes zu untermauern“26.