A Lutheran bishop in Germany, Ilse Junkermann, has called on Muslims in Germany to organize themselves the way the major, i.e. Catholic and Lutheran, churches in Germany are organized, namely top-down in a single organization, or at least in denominational organizations.
The presumption that the structures of the major Christian churches should be accepted as normative and demanded of other religions in Germany deserves rigorous, critical questioning. For one thing, not even all the Christians in Germany accept these structures (Evangelical and other Christians tend to opt out of the state-recognized churches). Plus, significantly, when Germany became a nation-state, these structures for the Catholic and Lutheran churches were already in place. These already-existing church structures shaped the way the state structured its relations with these two church groups, not vice versa.
Trying now to impose the structures of Catholic and Lutheran Christians on Muslims in Germany is, moreover, risky. As I have observed previously, “Entangling … explorations of Islam with governmental attempts to sanction one viewpoint over another…is more likely to stifle than encourage the much needed open, free public space for explorations of the meaning of Islam.”
In Sunni Islam, the branch followed by most Muslims in Germany, the capacity to accommodate internal diversity has developed organically over 1,400 years. While the coming and going of local political powers as well as empires led from time to time to relative centralization of religious structure, overall the broad distribution of authority in Sunni Islam is inherent to its vibrancy and flexibility.
Today the Muslim-majority countries with the most rigid centralization of religion tend also to be among the most theologically stagnant, where religion is often reduced to a political tool of the state, and the main concern of the state when it comes to religion is control. Many of the theologically dynamic minds of modern Islam tend to flee from such restrictive settings to open, free, diverse environments, without a religious hierarchy oriented to the needs of the state trying to establish an artificial uniformity of thought.
The reason Bishop Junkermann gives for Muslims in Germany to organize centrally is unsettling. She asserts, “Precisely at times of religious pluralization, the state has an interest in religiosity not being relegated to back alleys and clubhouses.” Her concern here is the interest of the state, not the interests of Muslims, nor the protection of religious freedom in Germany. By contrast in countries such as the U.S. and Canada, Muslims organize themselves however, and in as many different ways, as they themselves determine is appropriate; in these countries Muslims institutions are numerous and they are flourishing participants in and contributors to society.
It is unlikely that an artificially, externally imposed hierarchy could have serious credibility among all of Germany’s ca. 4.5 million Muslims, who are diverse not only in ethnic background but, not least of all, in their theological schools and interpretive approaches. The diversity among Germany’s Muslims is part of Islam itself.