Abstract
The convergence of Muslims in Europe and America from different Muslim majority societies conjures the idea of a multicultural milieu. The West has indeed become a crossroad of civilizations and cultures and such intersection is explicable for a cosmopolitan fiqh reflective of all the Muslims. The convergence of Muslims of different Madhhabs, cultural and social background in the West does not simply delineates the universality and homogeneous ground, but it also nicely presents the laboratory for the mixture of all Madhhabs that have long divided the Muslims. Bridging the past and the present is the golden aim of cosmopolitan fiqh and presenting Islam as a comprehensive faith reflecting on the entirety of life. Cosmopolitan fiqh can be yet an avenue for Muslims to showcase their worth and extent to which they can contribute in the societies they are part of.
Highlights
The convergence of Muslims in Europe and America from different Muslim majority societies conjures the idea of a multicultural milieu
The West has become a crossroad of civilizations and cultures and such intersection is explicable for a cosmopolitan fiqh reflective of all Muslims
The convergence of Muslims of different Madhhabs, cultural and social background in the West does not delineates the universality and homogeneous ground, but it nicely presents the laboratory for the mixture of all Madhhabs that have long divided the Muslims
Summary
Abstract [The convergence of Muslims in Europe and America from different Muslim majority societies conjures the idea of a multicultural milieu. Should Muslims in the edge of Islam; deal with banks, insurance companies, or mortgage; work in restaurants or supermarkets that sell wine or serve pork; to apply for citizenship from the ‘non-Muslim’ country of residence, especially if the oath of citizenship involves adherence to its monarchy, constitution, or military service; to participate in a ‘secular political system’ by joining a political party, support certain (nonMuslim) candidates, or run for elections; to greet nonMuslims, congratulate them on their festivals, or attend their weddings or funerals; to accept a marriage or divorce ceremony or court ruling from a non-Muslim judge or based on the ‘non-Muslim law’, and so on.[5] Be that as it may, fiqh of minority does not attempt to resolve imminent socio-economic and political matters, but it characterises itself as a narrow fiqh devoid of the broad and transcendent Qur’anic vision. The notion of minority does not necessarily insinuate a numerical weakness, rather a philosophical and sociological connotation for diaspora in a foreign country’ ‘society’, ‘context’, ‘polity’ or under ‘non-Muslim rule’.6
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