This is a contribution to positive integration with regard to the largest group of Germans with a migration background. Beyond Germany, it could make an important contribution to the re-emergence of a European Islam that is more open to enlightenment and dialog. It is also to be hoped that the activities of Muslim researchers at German universities will lead to the dismantling of resentful stereotypes about the real faith of important groups of Muslim fellow citizens.
The HVD is aware that the fundamental decision of the German constitution to promote religions and world views in the public sphere (and to treat them equally) is itself in need of review. Both a stronger separation of state and worldviews and an overcoming of the one-sided model of theology, which is tied to the churches with their magisterium, are desirable in this context. Freedom of research and teaching, which guarantees academic openness, must also apply to chairs with ideological ties.
In the opinion of the HVD, it would be deplorable if this socio-politically correct decision were to be subsequently placed in the context of the disproved thesis of the “return of religions” – and now, for example, instead of the so-called “Christian-Jewish Occident”, a “Christian-Jewish-Islamic Occident” would be propagated and institutionally underpinned as the guiding culture for the present. In a society like Germany, where scientific studies show that the majority of the population is “unbelieving”, references to God and religiously underpinned attitudes can no longer provide effective guidance – neither for individuals nor for their communities.
The HVD also warns against pursuing the development of imam training at the expense of Islamic studies, in which a non-ideological scientific study of this important dimension of history and the present takes place.
German universities are also called upon to make a contribution to the development of secular, non-religious culture in research and teaching by contributing to critical reflection on the prerequisites and principles of humane and rational practice from the entire breadth of their research and teaching fields – and not just leaving this to the theologies. For even if the established concert of Christian theologies is now supplemented by the construction of an Islamic theology, these theologies remain far too narrow overall to be able to satisfy the orientation needs that arise in our complex European societies, in which the majority are now guided by secular and rational life orientations.
