The Abrahamic religions (Islam, Christianity and Judaism) are conservative in themselves and largely run counter to the values ​​of the liberal and secular state. The liberal values ​​of the secular state, as well as the potential influences of religion on it, have sparked heated debates and discussions around the world. With the economic and social transformation of the states, these debates have to some extent been resolved, quite clearly dividing the competencies of the secular state as well as religious issues, without influencing each other, but by cooperating with each other.

Even Kosovo as a secular state according to the constitution, has been followed by this debate which was not well argued. Debates and criticisms about secularism and the influence of religion in the state have been developed by people are not professionals in this field, and by those who have been against religions and who have tried to identify as "secular".

Secularism, the legal order of the state and religious issues are quite well regulated in the context of Kosovo and its legislation. In our country, the governance process and religious issues are quite well separated, and have interacted well in practice so far. The Constitution of the Republic of Kosovo, Article 8, states that "The Republic of Kosovo is a secular and neutral state in matters of religious beliefs", while Article 9 states that "The Republic of Kosovo ensures the preservation and protection of its cultural and religious heritage".

This issue is also regulated in the law on religious freedoms in Kosovo, which recognizes freedom of religion as one of the fundamental human rights, rights protected internationally. Thus, the institutions of the country through the Constitution, the Law, as well as law enforcement mechanisms, provide, and create a favorable environment to exercise the freedom of belief and practice of religion, regardless of religion, race or ethnicity.

According to the legislation in force, religious communities in Kosovo have the right to self-regulation, the opening of religious schools, and the organization of religious life, to the extent that it does not affect the legal order of the country.

In both academic circles and think tanks, secularism is defined as the separation of religion from state affairs, or the separation of religious and state affairs. Thus, this definition stipulates that state governance must be separate or neutral from religious issues. This does not stop cooperation between the state and religious institutions for the common good.

In developed countries, especially in Western Europe and the United States, secularism is understood, as defined in this text, as the separation of religious issues from government or state affairs. While in developing countries, such as Kosovo, secularism has tended to be interpreted as a kind of "new religion". So, by the people of these countries secularism is seen as their personal distancing from religion, and not as a separation of state affairs from religious ones. In Kosovo, political elites, institutional leaders and the media, often unaware of secularism and religious issues, as well as trying to hide behind their religious (mainly Islamic) complexes or the religious affiliation of themselves and their country, have tried to identify secularism as atheism, while in fact they themselves have been anti-theist. Thus, in the name of secularism, they have attacked the practicing religious communities, which has influenced the polarization of the country's society.

Historically, among Albanians in Kosovo, Albania, Northern Macedonia and other countries in the region and the world, national identity has been more pronounced and has played a primary role, compared to religious identity. So, for the Albanians it has been very important to preserve and strengthen the national identity, because only in this way, they have managed to resist the challenges and conflicts they have faced throughout history, especially during the Serbian and Ottoman occupation. Thus, national identity and cause have kept Albanians united towards achieving their political goals and successes which resulted in the creation of their national states. Precisely, the orientation and national identity as a key unifying factor for Albanians, has been the main factor for all religious communities to coexist very well here, which is a unique case in the world.

During the discussions between the panel composed of representatives of religious communities and analysts, it was emphasized that religious identities are quite well embodied in the culture, tradition, customs and national identity in Kosovo. This model of embodying the nation as the primary identity, and religion, has been the key factor that has prevented the spread of various forms of extremism and radicalism in Kosovo. It has also maintained social cohesion and strengthened religious and ethnic tolerance in the country, a pattern that is not often seen in the world, and which needs to be preserved and further strengthened.

It was emphasized in the panel that active religious practitioners in Kosovo face various problems which have raised a great social debate. Construction of the Great Mosque in Prishtina, which is being funded by Turkish funds, as well as the ban on compulsory education in primary and secondary schools in Kosovo for young girls under the age of 16, who wear headscarves (identifying clothing of Islamic religions) are just some of the problems mentioned in the discussion. The social debate in addressing these issues has not yet been exhausted. There has even been a lack of constructive debate between state institutions, citizens, and academia on these issues.

Lack of honest debate and improper handling of these challenges by the Government of Kosovo, official religious institutions in Kosovo and the academy, has led many individuals, political parties and organizations to use these disagreements to increase dissatisfaction between religious practitioners and state institutions. In fact, various political parties and individuals have managed to become MPs, ministers, and make political careers by promising religious practitioners that they will solve these problems, but which have remained only promises.

The Kosovar society must create a free environment where different topics can be openly discussed and debated, without prejudice, while accepting the different opinions from different groups of people.