Seite - 27 - in JRFM - Journal Religion Film Media, Band 03/02

Using Media to Teach Religious Studies | 27www.jrfm.eu 2017, 3/2, 17–35 QUr’aN in the units on the Qur’an, i would consider it useful to introduce into the teach- ing situation editions and translations of the Qur’an that differ in various re- spects (language, size, materiality, typology, ornamentation, etc.). individually or with a partner, a first impression of a sensual and cognitive nature should be identified (pair) that can then be discussed in the class (share).20 These first impressions are guided by the preparatory “think” assignment with which the instructor sets a thematic focus. on a meta-level, this class situation often reveals all too clearly that the medi- al socialisation of students in Germany appears to be routinised in two respects: first, with respect to a fixation less on aesthetics than on content (many begin to read the text); secondly, with respect to a scientific classification of the medium book (examination of the title information, the register, annotation apparatus, etc.). this can easily be traced back, on the one hand, to theoretical units and to different and culture-specific “spaces of perception” as they are imprinted onto actors, channel actions and evoke behaviours, and, on the other hand, to the differentiation between first-order and second-order mediatisation. the following section addresses the necessary critical religious studies clas- sification of the preparatory reading assignment. From a religious-historical perspective, knowledge of the editing and reception history of the Qur’an, its manifold legitimate readings and the historical and socio-political conditions of its development can be very helpful, as is knowledge of the fact that the text is the gravitational centre of many islamic sciences: for Qur’an exegesis, hadith studies, Qur’an readings and Qur’an-based philology, jurisprudence and philos- ophy. relevant for a religious studies approach to the Qur’an are, among other things, structure, styles and themes in the Qur’an as well as its implementation in religious practice, which varies situationally and locally as well as in different milieus.21 identifying the dimensions of meaning attributed to the Qur’an by pious Muslims as inimitable, based on the arabic language’s being extraordinarily beautiful and at the same time the Word of God and a witness to the miracle of Muhammad’s prophethood, appears to me to be indispensable both in terms of religious studies analysis and media typological classification. It is then possible to discuss in class how many Qur’ans are in fact circulating from an inner-Mus- lim perspective. this dimension of meaning can be revealed in a comparative religions approach and can open illuminating horizons for students socialised in 20 if devout Muslims are taking part in the course, it should not be forgotten that they have in the past most likely only encountered the Qur’an in cultic purity and that they might take offence at the Qur’an coming into physical contact with non-believers. This can form a catalyst for a reflection on different levels of mediatisation. 21 Cf. Bauer 2015, Bobzin 2001, Neuwirth 2010.