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Die Noahgeschichte in Rabbinischer Literatur Und Bei Koraninterpreten

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Die Noahgeschichte in Rabbinischer Literatur Und Bei Koraninterpreten Die Noahgeschichte in rabbinischer Literatur und bei Koraninterpreten vorgelegt von Husam Aly aus Ägypten Erster Gutachter: Prof. Dr. Michael Brocke (Jüdische Studien) Zweite Gutachter: Prof. Dr. H.H. Biesterfeldt (Seminar für Orientalistik) Die vorliegende Arbeit wurde vom Fachbereich Geisteswissenschaften der Universität Duisburg- Essen als Dissertation zum Dr. Phil. angenommen. Tag der mündlichen Prüfung 4.6.2007 Gewidmet meinem Bruder Mohy el-Din Aly I Dankwort Hiermit möchte ich allen, die mir bei der Anfertigung dieser Arbeit wissenschaftlich und per- sönlich zur Seite standen, herzlich danken. Vor allem bin ich meinem Betreuer Herrn Prof. Dr. Michael Brocke für seine Förderung die- ser Arbeit sehr dankbar. Ich bedanke mich ebenfalls bei Herrn Prof. Dr. H. H. Biesterfeldt (Ruhr-Universität) für seine Begutachtung der Arbeit. Zu tiefstem Dank bin ich meinem Bru- der Dr. Mohy el-Din Aly (Al-Azhar Universität Kairo) verpflichtet. Er stand mir stets mit Rat und Tat zur Seite, bis diese Arbeit zustande kam. Auch Herrn Prof. Dr. Hans Zirker danke ich für seine mir sehr bedeutsamen und nützlichen Urteile über den ersten Entwurf des islami- schen Teiles meiner Doktorarbeit. Bei Frau Prof. Dr. Dagmar Börner-Klein (Uni. Düsseldorf) möchte ich für ihre wissenschaftlichen Ratschläge in der ersten Phase der Arbeit bedanken. Ich danke ebenfalls herzlichst Herr Thomas Vieth (Literat), Björn Bentlage (Magiestrand an die Ruhr-Universität) und Frau Mona Mahmud, der Oberassistent an der Abteilung für Ger- manistik (Uni. Kairo), für ihren umsichtigen Rat und geduldige Hilfe. Meiner Ehefrau Alia Hammam, meiner Tochter Ruhm, die sich trotz allem Heimweh und der Finanzierungsschwierigkeiten dafür entschieden haben, mich nach Deutschland zu begleiten, bin ich dankbar. Ich danke ebenfalls recht herzlich Frau Christel Valdés (Buchhalterin bei der Firma Kloeckner Stahl- und Metallhandel GmbH in Duisburg), Frau Anna Ourraouii, Herr Moha- med Kadry Khalil (Menia Uni., Ägypten), Herr Mohamed. el-Sayed (Magiestrand an der Ruhr-Universität), Mohamed Lemine Ould M. el-Hassan (aus Mauretanien), Herr Yahya El- Idrissi (aus Marokko), Chiekh Ould El-Araby (aus Mauretanien), Dr. Rida Hamed (Al-Azhar Universität Kairo), El-Huosain Atigh (Student aus Mauretanien), Herr Mohammad Abd el- Megid (ägyptische Geschäftmann), Herr Sayed Siam (Islamische Gemeinde Mülheim), Dr. Ahmed Hasan Herr (Menia Uni., Ägypten), Galal Saliman, Herr Asem Galal (Ruhr- Universität), Herr Dr. Haris Schuman (Al-Azhar Universität Kairo) Herr Mohammad Altous (Doktorand an die Uni. Duisburg-Essen) und Ahmed el-Faizy (Absolvent der Uni- Duisburg - Essen) für die psychische Unterstützung und die freundliche Nachbarschaft, die sie mir wäh- rend meines Deutschlandesaufenthaltes entgegengebracht haben. Husam el-Din Aly II Inhaltsverzeichnis 0 Einführung 0.1 Arbeitsziel 0.2 Arbeitsmethode und –aufbau Teil I Die Auseinandersetzung der Rabbinen mit der Noahgeschichte 1 Zur Auswahl und Bewertung der Quellen 1.1 Verhältnis ausgewählter rabbinischer Werke zur Bibel 1.2 Die Rabbinen und die Auslegungsregeln 1.2.1 Innerbiblische Auslegung als Auslegungsregel in den rabbinischen Werken 1.2.1.1 Das Buch Hiob als Hilfsmittel bei der innerbiblischen Auslegung der Noah- geschichte 1.2.1.2 Peticha als Form der innerbiblischen Auslegung in Genesis Rabba 1.3 Sprache der Bibel als Faktor bei der Auslegung in der rabbinischen Litera- tur 2 Die ausgewählten rabbinischen Werke zur biblischen Noahgeschichte 2.1 Noah und die Sintflutgeneration 2.1.1 Zu Gen 5: 29, 32 und 6: 8,9 „Noahs Name, Alter und Eigenschaften“ 2.1.1.1 Zu Gen 5: 29 „Noahs Name“ 2.1.1.2 Zu Gen 5: 32 „Noahs Alter vor der Sintflut“ 2.1.1.3 Zu Gen 6: 8,9 und 7: 1 „Noahs Eigenschaften“ 2.1.2 Zu Gen 6: 1,2,, 4-6, 11, 12 „Ursache der Sintflut“ 2.1.2.1 Zu Gen 6:1,2,4: „Gottes Söhne und die Menschentöchter“ 2.1.2.2 Zu Gen 6: 4-6,11,12 „Bosheit der Sintflutgeneration“ 2.1.3 Zu Gen 6: 3,7,13,17 und 7: 4 „Gottes Beschluss zur Verkürzung der Lebensjahre der Menschen und zur Vernichtung der Erde“ 2.1.4 Zu Gen 6:18 „Gottes Bund mit Noah vor der Sintflut“ 2.2 Noahs Arche 2.2.1 Zu Gen 6: 14-16 „Bau der Arche“ 2.2.2 Zu Gen 6: 19-21, 7: 2,3,15 und zu dem ersten Versteil Gen 7: 16 „Beladen der Arche“ 2.2.3 Zu dem letzten Versteil der Gen 7: 16 „Und der Herr schloss hinter ihm zu“ 2.3 Das Sintflutereignis 2.3.1 Zu Gen 7: 6, 10-12, 17-24 „Kommen der Sintflut“ 2.3.2 Zu Gen 8: 1-14 „Ende der Sintflut“ 2.3.3 Zu Gen 8: 15-22 „Ausstieg aus der Arche und Darbringung von Brandopfern“ 2.4 Zu Gen 9: 1-17 „Gottes Bund mit Noah nach der Sintflut“ 2.5 Zu Gen 9: 18-27 „Noah als Weinbauer, sein Fluch und sein Segen“ Teil II Die Auseinandersetzung der Koraninterpreten mit der Noahgeschichte 3 Zur Auswahl und Bewertung der Quellen 3.1 Koran und autoritative Sammlungen als Regeln für die Koraninterpretation der ausgewählten Interpreten 3.1.1 Innerkoranische Auslegung 3.1.2 Propheten- und Prophetengefährtenüberlieferung III Inhaltsverzeichnis 3.1.2.1 Ausgewählte Koraninterpreten und die isnÁd-Ketten 3.1.2.2 Ausgewählte Koraninterpreten und IsrailiyyÁt 3.2 Regeln der arabischen Sprache als Auslegungsmittel bei den ausgewählten Quellen 3.2.1 Koranische Sprache zwischen mutašÁbihÁt und muÎkamÁt 3.2.1.1 Anthropomorphistische Koranverse als Beispiel für die mutašÁbihÁt und Methoden der ausgewählten Koraninterpreten 4 Die ausgewählten Koraninterpreten zur koranischen Noahgeschichte 4.1 Noahs Aufruf: Gegenstand und Instrumente 4.1.1 Zu 71: 1-3: „Gegenstand des Aufrufs Noahs“ 4.1.2 Zu 71: 4, 10-12 „Aufruf Noahs und Verse der Verheißung“ 4.1.2.1 Zum ersten Teil des Verses 71: 4 „Gottesvergebung“ 4.1.2.2 Zum letzten Teil des Verses 71: 4 „Aufschub des Todes“ 4.1.2.3 Zu 71: 10-12 „Herabsendung von Regen und Vermehrung von Vermögen und Kindern“ 4.1.3 Zu 71: 14-18 „Aufmerksammachung auf Gottes Geschöpfe“ 4.2 Haltung der Landsleute Noahs gegenüber seinem Aufruf 4.2.1 Zu 71: 6, 21-24 4.2.1.1 Zu 71: 6 4.2.1.2 Zu 71: 21, 22 4.2.1.3 Zu 71: 23, 24 4.2.1.3.1 Die Frage des Götzendienstes 4.2.1.3.2 Die Götzennamen 4.2.2 Zu 11: 27-34 4.2.2.1 Zu 11: 27 4.2.2.2 Zu 11: 29-30 4.2.2.3 Zu 11:31 4.2.2.4 Zu 11: 32-34 4.3 Über die Verzweifelung Noahs berichtenden Versen 4.3.1 Zu 11: 28 4.3.2 Zu 71: 24 4.3.3 Zu 71: 26, 27 und 28 4.4 Noahs Gebet für seine gläubigen Landsleute (Vers 71: 28) 4.5 Die Verse über das Sintflutereignis (11: 37-48 und 71: 25) 4.5.1 Zu 11: 37 und zum ersten Versteil 11: 38 „Bau und Beschreibung der Ar- che“ 4.5.2 Zu 11: 38, 39 „Spott der Ungläubigen über den Bau der Arche“ 4.5.3 Zum ersten Versteil 11: 40 „Anzeichen für das Herannahen der Sintflut“ 4.5.4 Zum letzten Versteil 11: 40 „Befehl zum Beladen der Arche“ 4.5.5 Zu 11: 41 „der Befehl zum Besteigen der Arche“ 4.5.6 Zu 11: 42, 43, 45- 47 „Noah und sein Sohn“ 4.5.7 Zu 11: 44, 48 „Ende der Sintflut“ 4.5.8 Zu 71: 25 „Schicksal der Gegner Noahs“ IV Inhaltsverzeichnis Teil III Schlusskapitel, Literaturverzeichnis, Abkürzungen und Anhang 5 Vergleichender Ausblick zwischen den ausgewählten rabbinischen Werken und den Koraninterpretationen 5.1 Logik der ausgewählten Werke bei der Interpretation 5.2 Gemeinsamkeiten, Ähnlichkeiten und Unterschiede in den Äußerungen der ausgewählten Werke zur Noahgeschichte 5.2.1 Die Darstellung Noahs 5.2.1.1 Gemeinsamkeiten und Ähnlichkeiten 5.2.1.2 Unterschiede 5.2.2 In Bezug auf die Sintflutgeneration 5.2.2.1 Gemeinsamkeiten und Ähnlichkeiten 5.2.2.2 Unterschiede 5.2.2.2.1 In der rabbinischen Literatur 5.2.2.2.2 Bei den Koraninterpreten 5.2.3 In Bezug auf die Ereignisse vor und nach der Sintflut 5.2.3.1 Gemeinsamkeiten und Ähnlichkeiten 5.2.3.2 Unterschiede 5.2.3.2.1 In der rabbinischen Literatur 5.2.3.2.2 Bei den Koraninterpreten 6 Literaturverzeichnis 7 Abkürzungen 8 Anhang V Einleitung 0 Einleitung Heutzutage gibt es immer mehr Bestrebungen zur Führung eines globalen Kulturdialogs, in dem die Religion zu einem der wichtigsten Themen zählt. Die drei Weltreligionen Judentum, Christentum und Islam bilden einen großen Teil des menschlichen Gedankenguts und spielen daher in diesem Kulturdialog eine bedeutende Rolle. Dabei ist diesen Religionen gemeinsam, dass sie Buchreligionen sind, und so der Auslegung des jeweiligen heiligen Textes eine bedeutende Rolle zukommt. Die grundlegende Quelle des Judentums ist die jüd. Bibel und die des Islams der Koran. Durch die rabbinische Literatur und die Koraninterpretationen haben diese beiden Quellen der zwei großen Weltreligionen vielfältige Deutungsmöglichkeiten erfahren. Darin liegt der Grund für die große Bedeutung der rabbinischen Literatur und der Koraninterpretationen. Um die Gedankenentwicklung einer Tradition zu verfolgen, ist die Auseinandersetzung mit interpretatorischen Werken oftmals bedeutender als die mit den zu interpretierenden Originaltexten. Denn diese zu interpretierenden Texte erhalten im Zuge der Interpretation „[…] eine Umgebung, die ihnen nicht schon von ihrem Ursprung her eigen sein muss.“1 Bei der Auseinandersetzung mit Äußerungen einiger Rabbinen und Koraninterpreten zur Noahgeschich- te bestätigt sich in der vorliegenden Arbeit die These vom ständigen aktualisierenden Verständnis beider Originaltexte, Bibel und Koran. Im Zuge der jeweiligen Interpretation verändert sich die Bedeutung der Aussagen im Originaltext entsprechend dem Zusammenhang, in dem sie wahrgenommen werden. 2 Zu den wichtigen Themen, die sowohl in der rabbinischen Literatur als auch in den Koran- interpretationen behandelt wurden, gehört die Noahgeschichte3, die die Bestrafung des ersten von Gott erschaffenen Menschengeschlechtes durch eine Flutkatastrophe4 beschreibt.
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