Pub Date : 2022-01-19DOI: 10.1515/9783110752410-007
{"title":"Between Certainty and Contingency: On the Way to a New Understanding of Islamic Theology and Religious Education in the European Context","authors":"","doi":"10.1515/9783110752410-007","DOIUrl":"https://doi.org/10.1515/9783110752410-007","url":null,"abstract":"","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114951849","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-fm
{"title":"Frontmatter","authors":"","doi":"10.1515/9783110752410-fm","DOIUrl":"https://doi.org/10.1515/9783110752410-fm","url":null,"abstract":"","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115571039","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-003
The Muslim presence in Europe has a long and ambivalent history, which differs from country to country. Every European country has its own history of encounter with Islam that is shaped by its own context. That is why different models and traditions have developed within the European countries for interacting with Islam, which means that, given the various approaches and practices in individual countries, it is impossible to speak of a pan-European outlook. Despite the different historically conditioned approaches of individual European countries to Islam, the developments in the 1960s and 1970s, when increased Muslim workers were recruited, showed similarities across borders. An oft-recurring assumption in the European context concerning the Muslim ‘guest worker’ is manifest in the expectation that the new arrivals would only be in Europe for a limited time and would then return to their home countries. Not only did the host countries – which recruited these people for economic reasons – think this would be the case, but the guest workers themselves, who had come for the same reasons, thought so as well. That is why nothing much was done to integrate the new workers into society. The new workers were not expected to adjust to society, nor did the governments initiate the process of naturalisation. As would be emphasised later, it was a serious oversight, for things turned out quite differently than was first expected. The guest workers stayed longer and brought their families over from their native countries, which meant that, in distinction from their previous isolated lives, they were forced to some extent by the influx of their families to actively participate in public life. These developments revealed the omissions of the preceding years. It also became clear that the former guest workers and their family members had in the meantime become an integral part of society. But there were no models for integration that could correct the omissions and make the integration of the migrants into society easier. The gradual change in the profile of the former guest workers, who had in the meantime become residents and whose children attended local schools, led to the first tentative steps towards integration. These initial considerations on integration first focused almost exclusively on learning German because inadequate knowledge of the language represented a major obstacle to communication that had in the meantime become unavoidable. The religious needs of Muslims, however, played no significant role, even though the debates on integration had greatly increased in the meantime.
{"title":"Islamic Theology in European Universities","authors":"","doi":"10.1515/9783110752410-003","DOIUrl":"https://doi.org/10.1515/9783110752410-003","url":null,"abstract":"The Muslim presence in Europe has a long and ambivalent history, which differs from country to country. Every European country has its own history of encounter with Islam that is shaped by its own context. That is why different models and traditions have developed within the European countries for interacting with Islam, which means that, given the various approaches and practices in individual countries, it is impossible to speak of a pan-European outlook. Despite the different historically conditioned approaches of individual European countries to Islam, the developments in the 1960s and 1970s, when increased Muslim workers were recruited, showed similarities across borders. An oft-recurring assumption in the European context concerning the Muslim ‘guest worker’ is manifest in the expectation that the new arrivals would only be in Europe for a limited time and would then return to their home countries. Not only did the host countries – which recruited these people for economic reasons – think this would be the case, but the guest workers themselves, who had come for the same reasons, thought so as well. That is why nothing much was done to integrate the new workers into society. The new workers were not expected to adjust to society, nor did the governments initiate the process of naturalisation. As would be emphasised later, it was a serious oversight, for things turned out quite differently than was first expected. The guest workers stayed longer and brought their families over from their native countries, which meant that, in distinction from their previous isolated lives, they were forced to some extent by the influx of their families to actively participate in public life. These developments revealed the omissions of the preceding years. It also became clear that the former guest workers and their family members had in the meantime become an integral part of society. But there were no models for integration that could correct the omissions and make the integration of the migrants into society easier. The gradual change in the profile of the former guest workers, who had in the meantime become residents and whose children attended local schools, led to the first tentative steps towards integration. These initial considerations on integration first focused almost exclusively on learning German because inadequate knowledge of the language represented a major obstacle to communication that had in the meantime become unavoidable. The religious needs of Muslims, however, played no significant role, even though the debates on integration had greatly increased in the meantime.","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123368007","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-004
{"title":"In the Midst of Ambivalences in Islam","authors":"","doi":"10.1515/9783110752410-004","DOIUrl":"https://doi.org/10.1515/9783110752410-004","url":null,"abstract":"","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132076448","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-013
{"title":"Jesus Christ in the Perspective of Islam","authors":"","doi":"10.1515/9783110752410-013","DOIUrl":"https://doi.org/10.1515/9783110752410-013","url":null,"abstract":"","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133595300","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-011
Since the 1960s, Europe has experienced an increasing plurality of cultures and religions. In addition to entailing an enormous enrichment for society, this plurality has also presented a challenge for it as a whole. To use the opportunities offered by this cultural and religious plurality, there is, among other things, the necessity to confront the different cultures and religions and their varying – and to some extent contradictory – values and customs and to ‘integrate’ them into a community. This is not an easy undertaking because in addition to a recognition in principle and promotion of pluralism, common and binding basic values are also needed to be able to maintain a democratic and pluralist society (Sejdini, 2015c, 11– 17). In connection with this, religions are also challenged to contribute to a culture of the peaceful co-existence of various worldviews. Especially in times in which human life can be eliminated in the name of God, there is a need to counteract the latent suspicion that, because of their absolute truth claims and intolerance towards those of other faiths, monotheistic religions stand in the way of a pluralist society encompassing various worldviews (Assmann, 1998). Here such monocausal explanations of the phenomenon of violence mask the fact that religions are not “hermeneutically sealed off ... inner spaces” (Schmid, 2008) but are influenced by political, economic, cultural, and social factors. Therefore, such factors must also be kept in mind in interreligious dialogue so that it can yield results. In full awareness of the complex structure and ambivalent character of the phrase ‘interreligious dialogue’, this essay presents a Muslim perspective that is based of course on my Islamic theology and work in pedagogics. Accordingly, the decision to use the term ‘Muslim’ instead of ‘Islamic’ is programmatic for my subject-oriented and contextual approach. This assumes that it is not religions as monolithic blocks that engage in direct dialogue but people who live in a certain context. Moreover, the subject-oriented approach is also even supported by the religious sources, which, in relation to interreligious dialogue, contain partly even apparently contradictory statements that people articulate (Abu-Zaid, 2008). Following Radtke, it can be said that, in addition to cultures, religions do not speak either, even if some explain themselves to their speakers (Radtke, 2011). In connection with this, the fundamental tendencies in the Qur’an, the
{"title":"Interreligious Dialogue from a Muslim Perspective","authors":"","doi":"10.1515/9783110752410-011","DOIUrl":"https://doi.org/10.1515/9783110752410-011","url":null,"abstract":"Since the 1960s, Europe has experienced an increasing plurality of cultures and religions. In addition to entailing an enormous enrichment for society, this plurality has also presented a challenge for it as a whole. To use the opportunities offered by this cultural and religious plurality, there is, among other things, the necessity to confront the different cultures and religions and their varying – and to some extent contradictory – values and customs and to ‘integrate’ them into a community. This is not an easy undertaking because in addition to a recognition in principle and promotion of pluralism, common and binding basic values are also needed to be able to maintain a democratic and pluralist society (Sejdini, 2015c, 11– 17). In connection with this, religions are also challenged to contribute to a culture of the peaceful co-existence of various worldviews. Especially in times in which human life can be eliminated in the name of God, there is a need to counteract the latent suspicion that, because of their absolute truth claims and intolerance towards those of other faiths, monotheistic religions stand in the way of a pluralist society encompassing various worldviews (Assmann, 1998). Here such monocausal explanations of the phenomenon of violence mask the fact that religions are not “hermeneutically sealed off ... inner spaces” (Schmid, 2008) but are influenced by political, economic, cultural, and social factors. Therefore, such factors must also be kept in mind in interreligious dialogue so that it can yield results. In full awareness of the complex structure and ambivalent character of the phrase ‘interreligious dialogue’, this essay presents a Muslim perspective that is based of course on my Islamic theology and work in pedagogics. Accordingly, the decision to use the term ‘Muslim’ instead of ‘Islamic’ is programmatic for my subject-oriented and contextual approach. This assumes that it is not religions as monolithic blocks that engage in direct dialogue but people who live in a certain context. Moreover, the subject-oriented approach is also even supported by the religious sources, which, in relation to interreligious dialogue, contain partly even apparently contradictory statements that people articulate (Abu-Zaid, 2008). Following Radtke, it can be said that, in addition to cultures, religions do not speak either, even if some explain themselves to their speakers (Radtke, 2011). In connection with this, the fundamental tendencies in the Qur’an, the","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128322525","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-015
To discuss the theme ‘secular and religious’ from a theological perspective is certainly not an easy undertaking. This is due, on the one hand, to the fact that the theme is a very complex one and, on the other, to the fact that the concepts ‘secular’ and ‘religious’ are often used in opposition to each other. The issue becomes even more explosive when it is discussed in the context of Islam. Moreover, some additional challenges become apparent that are conditioned partly historically but also partly by the contemporary debates on Islam. In particular, the metatheme of the compatibility of Islam with Western values plays a crucial role and has determined the direction of public debates for years. Even if the discussions – with some exceptions – are conducted too emotionally, unreflectively, and one-dimensionally, current developments in Europe leave no doubt about the urgency of a substantial debate on this theme. To be able to approach this thematic complex better, we will first discuss a few central aspects. It seems appropriate, first, to point out that the Islamic theological approach to secularism is embedded in a wide historical framework and can only be understood against that background. The encounter of Muslims with secularism cannot and should not be viewed in an isolated way. Rather, it is part of a series of events that Muslims have been confronted with in the wake of the decline in power of the ‘Islamic empire’. The relation of the ‘Muslim world’ to secularism was stamped in a lasting and decisive way by the circumstances of this encounter, which did not happen everywhere at the same time. And subsequent developments – like the colonisation of Muslim areas, attempts at institutional and social reform in line with the Western model, abolishing the caliphate and the installation of authoritarian regimes controlled from abroad, secularism interpreted and implemented in its most repressive forms – reinforced this. Obviously, this also influenced Islamic theology. This other history or experience of Islam with secularism, which is different from the European experience, must always be kept in mind when discussing the Islamic approach to this theme. The second aspect, which should be discussed briefly at the outset, concerns the different variations of the concept of ‘secularism’. This ambiguity often leads to misunderstanding and confusion, which – apart from any analysis of the content – can end in a sweeping rejection of secularism. That is why I should point out here that this essay focuses more on constitutional secularism. Thus, here
{"title":"Secular and Religious: Challenges for Islamic Theology","authors":"","doi":"10.1515/9783110752410-015","DOIUrl":"https://doi.org/10.1515/9783110752410-015","url":null,"abstract":"To discuss the theme ‘secular and religious’ from a theological perspective is certainly not an easy undertaking. This is due, on the one hand, to the fact that the theme is a very complex one and, on the other, to the fact that the concepts ‘secular’ and ‘religious’ are often used in opposition to each other. The issue becomes even more explosive when it is discussed in the context of Islam. Moreover, some additional challenges become apparent that are conditioned partly historically but also partly by the contemporary debates on Islam. In particular, the metatheme of the compatibility of Islam with Western values plays a crucial role and has determined the direction of public debates for years. Even if the discussions – with some exceptions – are conducted too emotionally, unreflectively, and one-dimensionally, current developments in Europe leave no doubt about the urgency of a substantial debate on this theme. To be able to approach this thematic complex better, we will first discuss a few central aspects. It seems appropriate, first, to point out that the Islamic theological approach to secularism is embedded in a wide historical framework and can only be understood against that background. The encounter of Muslims with secularism cannot and should not be viewed in an isolated way. Rather, it is part of a series of events that Muslims have been confronted with in the wake of the decline in power of the ‘Islamic empire’. The relation of the ‘Muslim world’ to secularism was stamped in a lasting and decisive way by the circumstances of this encounter, which did not happen everywhere at the same time. And subsequent developments – like the colonisation of Muslim areas, attempts at institutional and social reform in line with the Western model, abolishing the caliphate and the installation of authoritarian regimes controlled from abroad, secularism interpreted and implemented in its most repressive forms – reinforced this. Obviously, this also influenced Islamic theology. This other history or experience of Islam with secularism, which is different from the European experience, must always be kept in mind when discussing the Islamic approach to this theme. The second aspect, which should be discussed briefly at the outset, concerns the different variations of the concept of ‘secularism’. This ambiguity often leads to misunderstanding and confusion, which – apart from any analysis of the content – can end in a sweeping rejection of secularism. That is why I should point out here that this essay focuses more on constitutional secularism. Thus, here","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"209 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127969192","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-012
{"title":"Foundations of Interreligious Learning from an Islamic Perspective","authors":"","doi":"10.1515/9783110752410-012","DOIUrl":"https://doi.org/10.1515/9783110752410-012","url":null,"abstract":"","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127572977","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-010
The complexity and multifaceted character of creation could lead us to expect that people – an important part of this creation – see plurality as an enrichment. Nevertheless, contrary to this well-intended assumption, reality often looks quite different. For various reasons, plurality – particularly in its religious and worldview manifestation – is viewed increasingly as an artificially induced situation that is owed to a wrongly understood tolerance, a situation that threatens one’s own cultural and religious identity and therefore must be overcome. One can see how non-intuitive a respectful approach to plurality or religious and worldview diversity is can also be seen in the fact that it is also being increasingly rejected in liberal democratic society. This again indicates that an attitude that guarantees a peaceful and respectful co-existence in a pluralist society can only be appropriated through reflection and self-control and must then be constantly put into practice. An essential role in the shaping of a respective attitude to plurality naturally belongs to religions, which are instructed to encounter the growing religious and worldview diversity in our society with new and theologically grounded approaches. In contrast to the apologetic assertion that religions as such are pluralist in themselves, one can say that
{"title":"Religious Plurality from the Perspective of Islamic Religious Education","authors":"","doi":"10.1515/9783110752410-010","DOIUrl":"https://doi.org/10.1515/9783110752410-010","url":null,"abstract":"The complexity and multifaceted character of creation could lead us to expect that people – an important part of this creation – see plurality as an enrichment. Nevertheless, contrary to this well-intended assumption, reality often looks quite different. For various reasons, plurality – particularly in its religious and worldview manifestation – is viewed increasingly as an artificially induced situation that is owed to a wrongly understood tolerance, a situation that threatens one’s own cultural and religious identity and therefore must be overcome. One can see how non-intuitive a respectful approach to plurality or religious and worldview diversity is can also be seen in the fact that it is also being increasingly rejected in liberal democratic society. This again indicates that an attitude that guarantees a peaceful and respectful co-existence in a pluralist society can only be appropriated through reflection and self-control and must then be constantly put into practice. An essential role in the shaping of a respective attitude to plurality naturally belongs to religions, which are instructed to encounter the growing religious and worldview diversity in our society with new and theologically grounded approaches. In contrast to the apologetic assertion that religions as such are pluralist in themselves, one can say that","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134382655","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-19DOI: 10.1515/9783110752410-002
both parties integrated masses of newly enfranchised voters into existing liberal parliamen-tary regimes, and both were deradicalized in the process, becoming part of the very insti-tutions they initially rejected. … [D]emocracy in Europe was often expanded and consolidat-ed by its enemies. This lesson should not be lost, especially among those studying the challenges facing democratic transition and consolidation in the contemporary world. (Ka-lyvas, 1996, 264)
{"title":"Islam as Part of European Society","authors":"","doi":"10.1515/9783110752410-002","DOIUrl":"https://doi.org/10.1515/9783110752410-002","url":null,"abstract":"both parties integrated masses of newly enfranchised voters into existing liberal parliamen-tary regimes, and both were deradicalized in the process, becoming part of the very insti-tutions they initially rejected. … [D]emocracy in Europe was often expanded and consolidat-ed by its enemies. This lesson should not be lost, especially among those studying the challenges facing democratic transition and consolidation in the contemporary world. (Ka-lyvas, 1996, 264)","PeriodicalId":188523,"journal":{"name":"Rethinking Islam in Europe","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129025812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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