Islamic theology at German universities: successes and limitations of an unprecedented experiment

For many decades after the arrival of Muslim ‘guest workers’ from Turkey, Morocco, and other Muslim-majority countries, German authorities were happy to outsource the provision of religious services to Imams and preachers sent by the Muslim immigrants’ countries of origin. Since the Muslim workforce would ultimately return home, it was unnecessary and even counterproductive to grant Islamic religiosity a permanent presence – or so the reasoning went.

‘Domesticating’ Islam

It was only around the turn of the millennium that perceptions changed. After the events of September 11, 2001, authorities took a securitised perspective on Islam. Fears about the uncontrolled flourishing of a radical underground religious scene appeared to call for the creation of more transparent structures of Islamic learning.

Members of the Muslim community also began to voice a critique of the prevailing arrangement: they bemoaned the fact that Imams knew little about life in Germany or Western Europe and could not provide guidance on many issues that mattered to believers, and especially to younger audiences.((See Ceylan, Rauf (2009). Prediger des Islam. Imame – Wer sie sind und was sie wirklich wollen. Freiburg im Breisgau: Herder. ))

Establing new chairs

In 2011, then, the German government – taking cues from the country’s ongoing Islamkonferenz, an (often controversial) forum bringing together state authorities and various Muslim figures and organisations – decided to fund the creation of several university departments of Islamic theology.

Subsequently, several university chairs were established – at Tübingen, Frankfurt/Gießen, Münster, Osnabrück, and Erlangen/Nuremberg. State funding, initially granted for five years, has since been renewed. Overall, the Ministry for Education and Research has spent € 36 million on these new faculties.(( https://www.bmbf.de/de/islamische-theologie-367.html ))

Training school teachers

Yet while the formation of Imams for Germany’s mosques has been on the agenda of these university departments, their main focus has been the training of teachers for Islamic religious education classes in public schools.

The understanding of secularism anchored in Germany’s constitution is not marked by a laic attempt to cleave apart public and religious life in a stringent manner. Instead, the German ethos is one of cooperation of state and religious bodies in the public sphere. Consequently, the country’s public schools offer confessional courses in religious education adapted to the pupils’ faith.

Expanding employment opportunities for graduates

Many of Germany’s 16 federal states – who are each individually responsible for their own educational sectors – rapidly expanded their offerings of Islamic religious education in the 2000s. Ever since, they have been in dire need of skilled teaching personnel to fill vacant positions.(( http://www.zeit.de/2016/07/islamische-theologie-universitaet-fach-studium-bilanz/komplettansicht ))

Of the currently 2,000 students enrolled in degree courses in Islamic theology, most will seek employment as secondary school teachers. Others might staff the ranks of Germany’s expanding Islamic social welfare sector. Confessional institutions run by large Catholic and Protestant charity organisations play a pre-eminent role in various fields of pastoral care, including in care for the elderly. Now, with the ‘guest worker’ generations ageing, there is a growing demand for Islamic offers in this domain.(( http://www.deutschlandfunk.de/wohlfahrtspflege-der-religionsgemeinschaften-muslimische.886.de.html?dram:article_id=346493 ))

No progress on the formation of Imams

What the centres for Islamic theology have not accomplished so far, however, is to foster a new generation of Imams that could preach in German mosques. In fact, students themselves express little desire to pursue this career – a stance for which a number of reasons can be adduced.(( http://www.rp-online.de/panorama/deutschland/imam-ausbildung-in-deutschland-studierende-wollen-nicht-imam-werden-aid-1.6046869 ))

First of all, given their lack of firm legal status in Germany – they are not recognised as a ‘corporations of public law’ and thus do not hold a status comparable to Christian churches or Jewish congregations – many Muslim communities have extremely limited financial wiggle room. They are, consequently, at times not in a position to pay the salaries of a fully-trained Imam – and students of Islamic theology are reluctant to accept employment with extremely meagre pay.

Continued reliance on clergymen from abroad

The organisation that could most easily avoid this financial trap is DİTİB, the country’s largest Islamic association with roughly 1,000 Imams. Yet DİTİB is a subsidiary of the Turkish government’s Presidency of Religious Affairs (Diyanet) and as such only employs Imams trained in and funded by Turkey.

To be sure, DİTİB spokesman Zekeriya Altuğ has affirmed that the mosques of his organisation will gradually move towards relying on German-trained Imams.(( http://www.rp-online.de/panorama/deutschland/imam-ausbildung-in-deutschland-studierende-wollen-nicht-imam-werden-aid-1.6046869 )) Altuğ has also stressed DİTİB’s overall willingness to emancipate itself from its Turkish superiors.(( http://www.faz.net/aktuell/politik/inland/f-a-s-exklusiv-ditib-will-unabhaengiger-werden-14386218.html ))

Yet it remains doubtful whether the organisation will be either willing or capable to accomplish such a manoeuvre in the near future, particularly given the recent reassertion of central control from Ankara.

Distrust between theology chairs and associations

Scepticism about the suitability of potential Imams trained at German university extends beyond DİTİB, however. The 300 mosques of the Central Council of Muslims in Germany (ZMD) do fund their Imams through private donations, without relying on a financially strong state backer. Nevertheless, they have not embraced the idea of turning to graduates of Germany’s Islamic theology seminaries.

It seems likely that this reticence is linked to disputes over personnel choices and over the content of the curricula at Islamic theology faculties. On both of these matters, the more liberal-leaning faculties (with backing from universities and public authorities) and the more conservative Islamic associations have often clashed bitterly.

‘Liberals’ vs. ‘conservatives’

Generally, the liberals have had the upper hand, to the chagrin of their opponents. Consequently, Aiman Mazyek, chairman of the ZMD, criticised the tendency to “see university institutions as counter-models to the mosques”.

He claimed that the dichotomisation into “enlightened” university Islam and “backward” practices of mosque communities “does particular harm to the reputation of university institutions. For after all it is the congregations that are supposed to employ the graduated Imams one day.” In other words, the ZMD’s constituent communities continue to be suspicious of the ideological orientation of the university degree holders.(( http://www.rp-online.de/panorama/deutschland/imam-ausbildung-in-deutschland-studierende-wollen-nicht-imam-werden-aid-1.6046869 ))

Managing students’ expectations

At the same time, members of the ‘liberal’ university teaching staff have themselves expressed some dissatisfaction with their students and their outlook on the Islamic theology curriculum.

According to Harry Harun Behr, Professor of Religious Education at the University of Frankfurt, many students “seek to deepen their faith, not to work scientifically. When I tell them that the Qur’an is the result of a theological discourse, they don’t want to hear.”(( http://www.zeit.de/2016/07/islamische-theologie-universitaet-fach-studium-bilanz/komplettansicht ))

Professor Mouhanad Khorchide of Münster University concurred: Many students “want to have their faith confirmed”, he asserted, “but university is a place to reflect on faith”. According to him, it would take at least two or three additional generations of students for this point to be accepted across the board.(( http://www.zeit.de/2016/07/islamische-theologie-universitaet-fach-studium-bilanz/komplettansicht ))

Positive results

A little more than five years after the creation of the new faculties, policymakers as well as Islamic scholars and theologians nevertheless continue to see the experiment in positive light.(( https://en.qantara.de/content/europe-and-its-muslims-islamic-theology-in-germany-spanning-the-divide?nopaging=1 ))

Academic observers have stressed that, among other beneficial contributions, the establishment of departments of Islamic theology has helped to bring a more adequate and more intellectually sophisticated Muslim voice to current debates; debates which are all too often controlled by questionable “Islam experts” without any solid theological credentials.((Antes, Peter and Rauf Ceylan (2017). “Die Etablierung der Islamischen Theologie: Institutionalisierung einer neuen Disziplin und die Entstehung einer muslimischen scientific community”. In Antes and Ceylan (eds.), Muslime in Deutschland: Historische Bestandsaufnahme, akutelle Entwicklungen und zukünftige Forschungsfragen. Wiesbaden: Springer VS. )) Indeed, Muslim theologians have not shied away from weighing in on controversial issues.

Islamic theology’s struggle for independence

Thus, there are encouraging signs. They might enable Islamic theology at German universities to transcend its twofold challenge: first, like any new academic discipline, it needs to establish itself and find its own turf – institutionally as well as intellectually. This, by itself, is not an easy feat to accomplish.

In the case of Islamic theology, a second and more particular hurdle presents itself, linked to the inherently contested nature of the study of Islam itself. The most powerful factions seeking to gain definitional authority and dominance over the field are conservative Islamic associations on the one hand and public authorities on the other hand.

While the latter are ostentatiously more liberal than the former, they are nevertheless bent on enforcing their security agenda and on creating a state-backed ‘moderate’ Islam. If Islamic theology wants to come of age in Germany, it must shake off the demands of both sides and strive to cut its own path.

Pilot Training for Imams at the University of Osnabrueck Completed

04.07.2011

The University of Osnabrueck, which implemented the first programme at German universities to train imams in October 2010, celebrated the 30 participants’ successful completion of the two-semester course last week. The key agenda of the course is to train imams in Germany (who are predominantly from Turkey) in the German language as well as ways of preaching Islam that are consistent with Germany’s liberal democratic order and values such as religious freedom and tolerance. Being able to speak the German language facilitates better interaction with young Muslims in Germany – the group most prone to radicalisation and extremism. In addition, participation in the course also has symbolic meaning, as imams demonstrate their willingness to integrate.

Imam Education at German Universities: A Public Task?

21 April 2001

From the new academic year, three German universities will offer courses to train imams. It is a novelty in Germany, if not Europe, and aims at integrating Islam into society via secular state institutions. The German Science Council had initially proposed this plan, and it was highly welcomed by the media and also the Churches. This article now explores the question of whether it is actually the state’s task to be involved in the training of religious leaders.

Criticism of Islam by German Church Official Angers Muslims

The chairman of the Protestant Church Nikolaus Schneider has criticised Islam in Germany, stating that Islam appeared “in our society unimpressed by Enlightenment and criticism of religion”. The Central Council of Muslims strongly disapproved of the remark. General Secretary Nurhan Soykan said that no one had the right to criticise a religion and to evaluate whether or not it needed Enlightenment. The Council’s chairman Aiman Mazyek expressed his understanding for the fact that Church officials saw Islam as a challenge, pointing out that Islam practiced monotheism in its purest form, cherished Jesus and Mary, but would not allow a prophet (Jesus) to be crucified – Mazyek’s interpretation being that Islam could be understood by many as an enlightened form of Christianity.

Schneider later explained that he called for an academic Islam, one that is scientifically dealt with at universities in order to study the history and also the Enlightenment as it took place in Germany, so that Islam would arrive at a historical-critical perspective on its own faith. He very much welcomes the education of imams at German universities.

Islamic theology in Germany poses great challenges to universities

13 August 2010
Calls for an Islamic theology in Germany are growing ever louder. But the challenge that this represents is underestimated not only by politics, but also by Christian theologians and cultural scholars, writes theologian Klaus von Stosch. Ever since the German Science Council published its recommendations for “Islamic Studies” at German universities, the desire to see a German Islamic theology appears to have become a common cause for all the major political parties in our country. Islamic theology and its attendant infrastructure for the education of Islamic religious teachers and imams is apparently viewed by many as the magic formula for the integration of Muslims living in Germany.
But the institutions are not necessarily prepared for this major project. The author claims that it will not be easy for German universities to overcome the challenges. They will only succeed if a competition of various academic institutions can be organised in the medium-term, thereby allowing for the possibility of trying out a number of different models. In this context attention must be paid in the first instance to the promotion of young blood in the field of Islamic theology, because at present there are virtually no eligible German-speaking Islamic theologians for the study field to be established.

German Interior Minister De Maizière pushes for Islamic degree programmes at university

Interior Minister De Maizière has called for establishing Islamic degree programmes at German universities. Politics, academia and Muslim associations should aim for progress and compromises. In the long run, the minister would like to see an institutionalised cooperation with Muslims on the basis of the constitutional law on religion. The science council had proposed to incorporate Islamic associations into the advisory board for new Islamic degree programmes, which has been controversially discussed. Critics put forward that the associations do not represent all Muslims, while others feared too big an influence by the associations on the freedom of academia.

Islamic theology at German universities: A space for doubts and questions

Germany’s Science Council has proposed anchoring Islamic theology at the German universities – rightly and fortunately so, writes Matthias Drobinski for Qantara.de. In the juncture of religion and science Islam has the chance to win back the ability for reflection and self-restriction that the faith once had.

The author argues that Islam has forgotten and abandoned its own tradition of enlightenment. It threatens to become a religion of obedience to the letter of the law, in which Islamist thinkers have an increasing say. They transport an archaic, pre-Enlightenment image of the faith – and at the same time a very modern one. Many a young woman converting to the strictest possible form of Islam in Germany today does so because she likes its clear structures, its close and warming community, because she cannot find her way in a society in which every individual has to assemble her own life; the headscarf or the chador do not tip the scales here. The conflict over an enlightened Islam is thus not simply a conflict between the past and modern society – it is a conflict over the future of religiosity.

The views of the new German interior minister de Maizière on Islam in Germany

In an interview with Sueddeutsche Zeitung, the new German minister for the interior, Thomas de Maizière, speaks about his stance on Islam in Germany. He affirms the continuous education of imams and religious teachers at German universities. A second area of support will be gender equality and women’s rights. Finally, de Maizière will continue the efforts of the Islam Conference, founded by his predecessor Wolfgang Schäuble, to counter extremism. “We welcome Islam, but not Islamism”, says de Maizière.