The Koran and language

In the January edition of the Herder-Korrespondenz, HANSJÖRG SCHMID , delegate for Christian-Islamic dialogue at the academy of the diocese of Rottenburg-Stuttgart, sums up the role of Islamic leaders, the imams, in Germany today: Having become the object of suspicions and mistrust, they are now required as guides for integration. Over the last few years they have become a focus of public interest. A very limited grasp of the German language makes it difficult for the imams to become interlocutors for the Christian Churches and for the State; however, even in the Islamic world people are beginning to reflect on their role. THE CURRENT ROLE OF THE IMAMS IN GERMANY. “The imams – explains Schmid – don’t have a particular role in public life in Germany. Rarely do they speak about themselves. Exceptions are, for instance, the imam of Leipzig, HASSAN DABBAGH who is well known for his provocative behaviour on television, or the former imam of Mannheim, the eloquent BEKIR ALBO?A, now delegate of the DIBIT (Turkish Islamic Union of the State Agency for Religion) for dialogue with the German State”. In current discussions the question of the imam is especially posed due to the so-called “preachers of hate”, even if, according to the police, they form only a tiny minority: 39 mosques in all have been registered as suspect.IMAMS IN THE DIASPORA. Due to the growing number of Islamic immigrants in Western Europe, the role of the imam is changing: mosques are developing into social centres and meeting places for the Moslem minority, and imams are expected to fulfil a role as counsellors on social questions. The demand for religious formation, and hence of the catechetical role of the imam, is also increasing. The Friday sermon, given in the language of the country of origin, assumes a central role. But also in dialogue outside the community, imams are increasingly required to play a role as interlocutors: their role is seen rather like that of Christian priests, even though it should be noted that the Christian categories are not in general applicable to Islamic structures. In the past Moslem immigrants, by organizing themselves in cultural associations, rapidly overcame the limits of their religious sphere. The Turkish State reacted by founding the DIBIT and sending imams from Turkey. The councils that preside over the cultural associations however have a far greater influence. Younger Muslims, who have grown up in the diaspora, are often better informed and thus better represent the communities than many imams. JAMAL MALIK , an expert on Islam, writes, again the Herder-Korrespondenz, that “the imam is not at all the kind of representative of Islam that many people in the West believe”. The imams, since they are trained only for an activity in their country of origin, don’t have language skills or knowledge of the country in which they are working. The only knowledge they can claim is that of knowing the Koran by heart. Only a part of the imams have undertaken Islamic studies; shortcomings in their theological knowledge are not therefore rare. In training centres in the Islamic world (especially at the Al-Azhar University in Cairo, in other universities of the Arab world, in Bosnia and in Turkey) more importance is beginning to be given to knowledge of foreign languages. In general, however, the persistence of an attitude of exclusive attachment to the country and language of origin may be noted among imams, even if the need for Muslims who have grown up in Germany to become imams is gradually being recognized. FORMATION OF IMAMS IN GERMANY. The first steps in this direction were taken on the initiative of the Evangelical Church: the Centre for Christian-Muslim Dialogue in Wuppertal has regularly held courses for pastors and imams since 1988. ‘Crash’ language courses for imams are offered by the German Foreign Ministry in cooperation with the Turkish Ministry for Religions and the Goethe-Institut in Ankara. Opportunities for imams to be trained in Germany are currently under discussion, for example in universities, similar to the formation of Christian priests and theologians. The degree of organization of Islam however is not comparable to that of the Christian churches; so difficulties arise between the functions of the various associations and the State, as happened after the introduction of Islamic religious education in schools. It is clear that there cannot be any rapid solution to this problem; but sitting back and remaining passive is undoubtedly a mistake. It would be better instead to work for an Islam rooted in Germany. A start could be made by appreciating the work performed by the Islamic associations and formulating projects on the basis of points in common rather than creating conflicts by underlining the disparity of interests between Islam and the State. File fact The successors of the Prophet and the spiritual heads (of the Shiites) are especially called “imam” (in Arabic), or “Hoca” (in Turkish). Today the task of the imams are to “preside over ritual prayer, give the Friday sermon, conduct the rites of childbirth, marriage and death, give catechesis by teaching the Koran, and also respond to the religious questions of the faithful.” The mosques are places of prayer and the premise to become an imam is in the first place knowledge of the prayer rites in Arabic.