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Since its establishment, Islamic religious pedagogy at German-speaking universities has primarily faced basic questions like: What kind of methodological and didactic approaches can be employed in Islamic Religious Education (IRE) and how should the structural framework be designed? Analyses concerning these questions are often drafted via top-down approaches, which neither hypothesise from practice nor consider the perspectives of Muslim populations and parents. This paper gives a hearing to those voices from a practice-theoretical research perspective, which is built upon an evidence-based empirical analysis of everyday practical realities. The study of these realities was conducted in Austria, where IRE has been taught within the public education system nationwide since 1982/1983. This article evaluates the importance Muslim parents assign to religious questions among different concepts of education, and also deals with the question of which pedagogical approach they favour. Furthermore, the paper analyses the parents' position concerning religious formation in mosques and schools, and points out their related expectations, aspirations and worries. Consequently, the paper breaks new ground by profoundly illuminating the realms of experience of Muslim students and by providing the basis for pupils to be systematically taken into account in religious pedagogical and religious didactic approaches.

Nowadays, the term "interreligiosity" is well-established in discussions about religious education. This paper addresses various current approaches and concepts within interreligious pedagogy in Germany and Austria. On the one hand, it strives to bring order to the wide, impervious variety of previous approaches and on the other hand it identifies existing focal points, main topics and tendencies. The research subjects are theoretic-conceptual models, didactic and methodological approaches, and empirical analyses on applied interreligious projects within pedagogical practice. It is shown that there is an imbalance in the existing literature-namely, the lack of practical orientation. The paper concludes by outlining suggestions on the future of interreligious pedagogical research.