Austria Passes ‘Law on Islam’ Requiring Austrian Muslim Groups To Use German-Language Qurans

Austria’s parliament passed a law on Wednesday that seeks to regulate how Islam is administered, singling out its large Muslim minority for treatment not applied to any other religious group.

The “Law on Islam” bans foreign funding for Islamic organizations and requires any group claiming to represent Austrian Muslims to submit and use a standardized German translation of the Koran.

The law met with little opposition from the overwhelmingly Roman Catholic population, was backed by Austria’s Catholic bishops, and was grudgingly accepted by the main Muslim organization. But it upset Turkey’s state religious establishment.

“We want an Islam of the Austrian kind, and not one that is dominated by other countries,” said Sebastian Kurz, the 28-year-old conservative foreign minister – formally the minister for foreign affairs and integration – who is easily Austria’s most popular politician.

Austria’s half a million Muslims make up about 6 percent of the population and are overwhelmingly the families of Turkish migrant workers. Many of their imams are sent and financed by Turkey’s state religious affairs directorate, the Diyanet.

Mehmet Gormez, head of the Diyanet, said before the law was passed that “with this draft legislation, religious freedoms in Austria will have fallen back a hundred years.”

Austria’s biggest Islamic organization, IGGiO, accepted the law, but its youth arm opposed it, as did the Turkish-financed Turkish-Islamic Union in Austria (ATIB), which runs many mosques and has vowed to challenge the bill in the Constitutional Court.

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While the government has said Islamist militancy is on the rise, and around 170 people have left Austria to join jihadists in Syria or Iraq, Austria has experienced no Islamist violence of note, and relations with the Muslim community have been relatively unproblematic. Unlike France, Austria has not banned Muslim women from wearing full-face veils in public.

Nevertheless, the opposition far-right Freedom Party, which opposed the bill as too mild, attracts about 25 percent support with an anti-immigrant stance that is also highly critical of Islam. Meanwhile, the ruling Socialist and conservative parties struggle to muster a majority together.

Austria’s neighbor Germany has also experienced an upsurge of anti-Islam sentiment in the form of the weekly PEGIDA protests in Dresden.

These have, however, been met with much larger anti-racism demonstrations and a robust response from Chancellor Angela Merkel, mindful of Nazi Germany’s persecution of Jews, who asserted that “Islam belongs to Germany.”

The Austrian government says the new law strengthens Muslims’ legal status, for example by guaranteeing Islamic pastoral care in hospitals and the army, and protecting Muslims’ rights to eat and produce food according to Islamic rules.

The bill updates a “Law on Islam” dating from 1912 that was intended to guarantee the rights of Bosnia-Herzegovina’s Muslims in the Austro-Hungarian empire. Turkey’s Gormez, who had attended centenary commemorations for the 1912 law, said its replacement would disregard the “morals and laws of coexistence” that Austria had established a century ago. (Additional reporting by Tom Heneghan in Paris and Ece Toksabay in Istanbul; Editing by Kevin Liffey)

Portrait: the Turkish Islamic Union for Social and Cultural Cooperation in Austria (ATIB)

During the numerous controversies that have occurred with regard to the construction of mosques in Austria, one association is frequently cited: the Turkish Islamic Union for Social and Cultural Cooperation in Austria (ATIB). This federation, linked with the Turkish Presidency of Religious Affairs (the Diyanet) and similar to the German DITIB, brings together 63 mosque association and comprises 80 000 members, of which 70% are Austrian citizens. The spokesperson for ATIB, Nihat Koca, emphasises that ATIB is a reliable and open partner, and is not influenced by the Turkish state.

Other than offering religious services by means of imams sent from Turkey, ATIB also offers after-school tutoring for students, musical activities and German language classes. The repatriation fund for burial in Turkey, which counts 25 000 registered families, is also an important activity for the association.

Integration expert Kenan Güngör criticises some of ATIB’s programmes, such as kindergarten classes, which he says encourages parallel societies: “it is especially children who need to be socialised in a mixed environment as early as possible.” While ATIB tries to be inclusive and not raise controversy, Güngör concludes that it needs to distance itself more clearly from the antidemocratic and backwards image that many people have of Islam, especially since the terror attacks of 9/11.

Portrait: the Turkish islamic union for social and cultural cooperation in Austria (ATIB)

During the numerous controversies that have occurred with regard to the construction of mosques in Austria, one association is frequently cited: the Turkish Islamic Union for Social and Cultural Cooperation in Austria (ATIB). This federation, linked with the Turkish Presidency of Religious Affairs (the Diyanet) and similar to the German DITIB, brings together 63 mosque association and comprises 80 000 members, of which 70% are Austrian citizens. The spokesperson for ATIB, Nihat Koca, emphasises that ATIB is a reliable and open partner, and is not influenced by the Turkish state.

Other than offering religious services by means of imams sent from Turkey, ATIB also offers after-school tutoring for students, musical activities and German language classes. The repatriation fund for burial in Turkey, which counts 25 000 registered families, is also an important activity for the association.

Integration expert Kenan Güngör criticises some of ATIB’s programmes, such as kindergarten classes, which he says encourages parallel societies: “it is especially children who need to be socialised in a mixed environment as early as possible.” While ATIB tries to be inclusive and not raise controversy, Güngör concludes that it needs to distance itself more clearly from the antidemocratic and backwards image that many people have of Islam, especially since the terror attacks of 9/11.