Geschichte der Muslime in Deutschland ?

Geschichte der Muslime in Deutschland 

Als Salim Abdullah seinen Freunden Ende der siebziger Jahre des vergangenen Jahrhundertes erzählte, er wolle eine Geschichte des Islam in Deutschland schreiben, da reagierten die meisten Muslime mit Kopfschütteln, denn sie waren der Auffassung, daß es erst mit den Anwerbeverträgen  Muslime im Lande gäbe, zumindest eine größere Anzahl, so daß man von einer Geschichte sprechen könne.

Als das Buch erschienen war, lasen alle erstaunt, daß es schon 1732 Muslime in Preußen gegeben hat und es tatsächliche so etwas wie eine Geschichte zu geben schien. Es gab eine gewisse bis ins 19. Jahrhundert reichende Präsenz muslimischer Soldatem im preußischen Heer, die jedoch ob des fehlenden Nachwuchses auslief.

Und im Rahmen der Auseinandersetzungen mit dem osmanischen Reich, den so genannten Türkenkriegen, kamen muslimische Kriegsgefangene an die deutschen Fürstenhöfe, die wohl mehrheitlich nach den verschiedenen Friedensschlüssen in ihre Heimat zurückkehrten. Einige dieser Männer und Frauen blieben, weil sie ein neues Zuhause gefunden hatten. Professor Hartmut Heller von der Universität Erlangen-Nürnberg ist diesen einzelnen Schicksalen nachgegangen und fand Erstaunliches, denn fast alle konvertierten und mancher machte Karriere. In Hannover verkünden zwei Grabsteine, daß diese Soldaten ihrem Glauben treu geblieben waren.

Daneben gab es einen ständigen politischen Kontakt zwischen Berlin, den Hohenzollern, und der Hohen Pforte, den Osmanen, deren Abschluß im gemeinsamen Waffengang im Ersten Weltkrieg zu sehen ist und in der persönlichen Freundschaft zwischen Wilhelm II und Abdul Hamid II. Aber deswegen von einem „Kader Bagi“, gemeinsamen Schicksal zu schreiben, ist wohl ein wenig euphemistisch. Trotzdem ist der von Professor Cemal Kutay für die Ercan Holding erarbeitet kleine Band jedem Interessierten zur Lektüre empfohlen, weil er angesichts der heutigen Situation an einen Aspekt deutscher Geschichte erinnert, der verdrängt worden ist. Vor allem ist dieser schmale Band ein gutes Gegenstücke zum ständig diskutierten Unternehmen der Bagdadbahn.

So wenig man in Deutschland sich der vielen Ingenieure und Soldaten im Orient erinnert, so selten erinnert sich jemand der Studenten und Soldaten aus dem osmanischen Reich, der späteren Türkei und anderen vorderorientalischen  Ländern, die seit dem Ende des 19. Jahrhundertes an den alten Universitäten und den neuen technischen Hochschule studierten. Die leider übersehene Autobiographie Muammer Tuksavuls „Eine bittere Freundschaft“, die 1985 bei Econ erschien, spiegelt das schwierig Verhältnis zwischen ihnen und der Mehrheit in diesem Lande wieder. So wurde auch von niemandem zu Kenntnis genommen, daß im vergangenen Jahr die älteste islamische Hochschulvereinigung in Aachen ihren fünfzigsten Gründungstag feierte.

Es waren die Professoren Gerhard Höpp und Brigitte Reinwald, die in ihren Forschungskolloquien, zumindest der wissenschaftlich interessierten Öffentlichkeit die Schicksale der muslimischen Soldaten in den europäischen Armeen diskutierten. Höpp ging einen Schritt weiter und ging den muslimischen Truppen der Wehrmacht nach bzw. jenen, die in den Vernichtungslagern der Nationalsozialisten ermordet wurden. Es gab eben nicht nur den ständig präsenten Großmufti von Jerusalem, al-Hadsch al-Huseini, der sich der Berliner Regierung als Verbündeter anbot.

Nach 1945 fanden die Überlebenden des Krieges in einer eigenen Gemeinschaft der muslimischen Flüchtlinge zusammen, deren Mufti der frühere Heeresimam Ibrahimovic wurde. Mit seiner Hilfe integrierten sich rund 150.000 Muslime der verschiedensten Völker in die deutsche Gesellschaft, ohne dass diese es bemerkte.

So unauffällig verlief auch die Integration der nach 1950 nach Deutschland kommenden Flüchtlinge und Studenten, deren Glauben als etwas Exotisches nur zur Kenntnis genommen wurde. Viele dieser syrischen, palästinensischen, persischen Studenten blieben nach dem Studium, wurden berufstätig und heirateten. Diejenigen unter ihnen, die ihre Orthopraxie aufrechterhielten, taten es zu Hause, d.h. sie fielen nirgends auf. Es kam auch zu keinerlei Vereinsgründung auf der Basis des Glaubens. Wenn auch sich die Muslime in München und Aachen um eine Moschee bemühten.

So gab es zwar bis in die sechziger Jahre Muslime in Deutschland, aber trotz manchen temporären Zusammenschlusses blieben es Einzelschicksale, die mit dem schon erwähnten Buch Salim Abdullahs zum ersten Male in einer Gesamtschau zusammengefasst wurden, da war jedoch in Deutschland  ein grundsätzlicher Wandel eingetreten: Die in sechziger Jahren einsetzende Globalisierung hatte mit ihren Wanderungen Arbeitskräfte in Bewegung gesetzt, deren Ausmaß erst nachträglich bewußt geworden ist. Man hatte, um ein bekanntes Wort zu variiere, Arbeitkräfte gerufen und es waren gläubige Menschen gekommen.

Als der Islamische Weltkongress auf Drängen Aman Hobohms einen offiziellen Vertreter für die Bundesrepublik Deutschland ernannte, um den Muslimen bei ihrer Selbstorganisation zur Seite zu stehen, konnte man davon sprechen, daß die Geschichte einer islamischen Gemeinschaft zu entstehen begann. Die Minderheit wurde sichtbar und durch ihre Vereine ansprechbar.

Allerdings begann sie sich grundsätzlich zu verändern. So hatten vorher die Orientalen dominiert, wurden es ab den siebziger Jahren die Türken. Nichtsdestotrotz war für die meisten Deutschen „der“ Muslim ein Araber. Erst um die Jahrhundertwende änderte sich dies.

Inzwischen hatten sich die türkischen Gläubigen in Moschee-Vereinen zusammengefunden, die wiederum bundeszentrale Verbände aufbauten bzw. solche Verbände sammelten die Vereine. Dabei standen nicht stets religiöse Motive im Vordergrund, sondern häufig, manche sagen zumeist, politische Gründe. Die deutsche Diaspora wurde für den einen und anderen Funktionär die Bewährung für Karrieren in einem anderen Land. Und es gab immer wieder Diplomaten, denen es schwer fiel sich an den Verfassungsgrundsatz der Religionsfreiheit zu gewöhnen. So erlebten muslimische Gruppen eine Freiheit, die sie in ihren Ländern nicht gekannt hatten, was auch dazu führte, daß extreme Ansichten öffentlich wurden. Werner Schiffauer ist dem Phänomen in mehreren Publikationen zu den Kaplanci nachgegangen.

In diesen knappen Überblick gehört eine kurze Bemerkung zum Diskurs zwischen der sich entwickelnden muslimischen Minderheit und ihrer christo-säkularen Mehrheit. Es begann schon in den siebziger mit Tagungen an kirchlichen und anderen Akademien. Als Fragestellung wurden die Muslime zum Forschungsgegenstand an den Universitäten z.B. durch die Arbeits-gruppe um Professor Heitmeyer an der Universität Bielefeld. Der vorläufige  Höhepunkt des gesellschaftlichen Diskurses wurde eine Islam Konferenz, zu der der Bundesinnenminister einlud.

Gleichzeitig entstand ein Buch- und Medienmarkt, dessen Unternehmer am Diskurs verdienten. So stellte Rauf Ceylan lapidar fest: Islam sells. Die Fülle der Veröffentlichungen übersteigt inzwischen das Fassungsvermögen eines einzelnen.

Während die Journalisten stets eine gute Schlagzeile über die Probleme der „Fußkranken der Integration“ finden, vollzieht sich gänzlich verschattet vom öffentlichen Gerede eine stille Integration. So studieren zurzeit circa 36.000 türkischstämmige Muslime an den Hochschulen; die mehr als 70.000 turko-muslimischen Unternehmer verdienen ihr Geld nicht nur im Lebensmittel, sondern in zahlreiche anderen Branchen; die Rechtsanwälte bauten einen eigenen Verband auf, und die niedergelassenen Ärzte sind im Stadtbild nicht mehr zu übersehen; Muslime dienen in der Bundeswehr und sind in der Polizei zu finden. Die Zahl der Einbürgerungen scheint unter den Jungen anzusteigen.

Wer heute in einer größeren Buchhandlung vor dem Regal für Religion steht, der findet ein differenziertes Angebot zum Thema Esoterik und ein wesentlich schmaleren Teil Religionen. Angesichts dieses Interesses an „Kaufhausmystik“, besteht offensichtlich wenig Neigung, sich mit ernsthafter Mystik auseinanderzusetzen. Und doch gibt es muslimische „Mönche“ und deren Orden seit den zwanziger Jahren  in Deutschland. Es sind die Quietisten unter den Muslimen. Und als die türkischen Gastarbeiter in ihren neuen Umgebungen zur Ruhe gekommen waren, besannen sich manche ihrer alten Übungen, die sie in der Tariqa zu Hause unter einem Tassawuf Meister gelernt hatten. In diesen Kontext gehören moderne Gemeinschaften gleich der vielgestaltigen Jama´at un-Nur, aus der die Gemeinschaft Fethullah Gülens hervorging. Sie entfaltete in erfolgreicher Weise Bildungsinitiativen. So gründete sie acht Gymnasien. Introvertierter als die Nurcu Bewegung ist der „Verband Islamischer Kulturzentren“, die sich unter ihrem Leiter Kemal Kacar etablierte.

Gerade die Selbstverständlichkeit, mit der diese Muslime  in aller quietistischen Stille im Lande leben, zeigt, daß Muslime eine deutsche Minderheit geworden sind. Jetzt könnte es interessant werden, eine erste Geschichte der des Islames zuschreiben.

 

Wolf D. Ahmed Aries

w.d.a.aries@freenet.de

Publiziert in: Ayasofya, Nr.32, 2010

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