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Only a minority of the Muslims residing in Germay are members of religious associations. The most important ones are:
Moreover the following there are two umbrella organisations:
Two organisations have been banned in 2002 because there programme was judged as contrary to the constitution: The "Hizb at-Tahrir" and the so called "Caliphate State" of Cemalettin Kaplan.
Since Islam is not a traditional religion in Germany and since most problems with enforced migration into Germany focus on this religious point, currently there are several intensive disputes about the place of Islam in the German state and society.
Currently discussed topics are the head-scarf worn by teachers in schools. The freedom of belief enjoined by the teacher contradicts in the view of many the neutral stance of the state towards religion; many also see the head-scarf mainly as a political symbol of the oppression of women. As of 2004, some of the German states have introduced legislation banning head-scarves for teachers. It is unclear if these laws will prove to be constitutional. However, unlike in France, there are no laws against the wearing of head-scarfs by students.
In the German federal states qith the exception of Bremen, Berlin and Brandenburg, lessons of religious education overseen by the respective religious communities are taught as regular subject in public schools. It is being discussed whether apart from the Catholic and Protestant (and in a few schools, Jewish) religious education that currently exists a comparable subject of Islamic religious education should be introduced. However all efforts to dealr with the issue in cooperation with the existing Islamic organisations suggered from the dilemma, that none of them can be considered a representative of the whole Muslim community.
The construction of mosques occasionally arouses hostile reactions in the respective neigborhoods.
Fears of religious fundamentalism came into the focus of attention after September 11, 2001, especially in relation to a renewed religious fundamentalism of second- and third generation Muslims in Germany. Also the various confrontations between Islamic religious law ( Sharia) and the norms of German Grundgesetz and culture are being discussed hotly. German critics come also from the rank of the liberals and from Christian circles. They first claim that Islamic fundamentalism violates basic fundamental rights whereas the latter see Germany as a state grounded in a Christian tradition.
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