Religious education strengthens secular society

Religious education in schools and universities does not undermine secular society. That’s what Ahmad Milad Karimi thinks. The Islamic scholar sees civil society as strengthened – through plurality and guidance of online Quran tutors.

A society is not only held together by institutions, parties, and laws, but also by the totality of those experiences with which society identifies: by values ​​and culture, and therefore by religions.

Freedom is the constitutive element of a successful presentation, which does not simply add to it, but rather represents the moving element for the innermost cohesion of a society, a democratic majority society. The religious element also belongs to this freedom.

As much as religions celebrate the boom today as mass events, it is no secret that they are all wrestling with their own crisis. But this is a double crisis. The self-image of the state is also entangled with challenging questions about how it relates to world views.

Secularism fails because of religion

Banishing religion from the public and the educational system, as secular states practice, seems to have failed. In France, for example, secularism alienates itself and religion in two ways. First, because religion does not turn out to be a private matter and, second, because religious education becomes inadequate.

But why should one forego resources that create meaning, guide what is good, create individual orientation and ensure inner peace? Secular society in particular is a model for success if it does not understand the separation between state and religion as a divorce and mutual banishment.

Religions are neglected or completely reject because their aggressive, intolerant forms deter. They – and especially Islam – is inexhaustible, spiritual, and ethical sources for sustainable development.

Spiritual sources enable sustainability

Beyond economic productivity, they inspire renunciation and retreat, give meaning to the apparently pointless: suffering, failure, aging. And give the injured, marginalized, and refugees a voice.

When it comes to imparting values, not only genuinely religious institutions but above all religious instruction and theological education are key figures. Because religions can abuse because they are not subjects themselves.

To distance oneself from abuse and to condemn it certainly sets an example but remains superficial. Ignorance and a break in tradition cannot compensate for by entries on Wikipedia and self-study. Because religious understanding needs to be learned and religious knowledge professionally imparted.

Religious education conveys a plurality of opinions

Islamic religious instruction in schools and the academization of Islamic self-interpretation at German universities far-sight projects because, based on their own tradition, they convey meaning and understanding for a plurality of opinions.

They mobilize the potential that is needed more than ever in order to bring about neighborly peace. The state neither color religiously nor is religion nationalized. Rather, religious education gives the secular society that special note for more online Quran tutors for tajweed.

Marginalization prevents religion from making a fruitful contribution to questions of society as a whole. Muslims who grow up in the midst of this secular society mostly involve in gestures of defense, in clarifications and distancing, or as partners for security and integration.

The Islamic voice is barely audible as a source of ideas for political, social, ethical, and intellectual debates. With that, Islam remains an issue, but not as a source of sustainability, but as an object of intuition.

Islamic theology at German universities does not want to produce honest voices that keep pace with all current conditions in an exclusively practice-oriented manner. Rather, it primarily trains authentic, provocative, and challenging actors.

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There is a fear that the Germans might fare like the French and British. Paris and London experienced terrorist attacks. They have already tried in this country.

Germany also has a militant Islamist scene. From here, too, young people traveled to the Iraqi-Syrian crisis area and returned as trained fighters. And now the Bundeswehr flies in the allied squadron against the troops of the “IS”. Seen in this way, the equation would appear logical: whoever fights against religiously-tinged violence is even more likely to bring terror into their own country.

Should Germany react domestically like its neighbors? France has tough security laws, data retention, and a police force that is quite tangible; England guards its coasts and the Channel Tunnel with the latest online technology.

Secularism has brought nothing to France

But it is not that simple: the perpetrators in Paris and London were not foreigners, but citizens with French or British passports. Despite their British upbringing, despite their French mother tongue, they stood against the society in which they grew up, to the point of death.

Maybe the school is the real problem, maybe social ideologies passe on there that played into the online hands of radical, violent groups. Germany did it differently: it offers religious education, examines curricula, it trains Protestant, Catholic, and Muslim teachers at universities. It offers religious education and yet follows the requirement of state neutrality.

Contrary to all assertions, the French school ideologically Oriente – shaped by secularism that not only separates religion from the state but also bans it from social coexistence. The student taught against religion.

British school education is less confrontational, following a multicultural and multireligious approach. But neither does it promote togetherness. Instead, it overlooks the differences between religions.

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