The Twelver Shi‘is in America

Abstract

After the Prophet Muhammad died in 632 CE, the early Shiʿis claimed that ‘Ali, the Prophet’s cousin and son-in law, was his only legitimate successor. They also insisted that only the Prophet’s family members, the ahl al-bayt, were qualified to lead the Muslim community after him. When ‘Ali became the fourth Caliph of the Muslim community in 656 CE, Shiʿism emerged as a recognized religious movement in Islam. What sets Shiʿism apart from the majority Sunnis is the notion of the divinely inspired and charismatic leadership of the imams. This article focuses on Shiʿism in America by describing the four major Shiʿi groups: the Twelver Shiʿis, the Nizari Ismaʿilis, the Bohra Ismaʿilis, and the Zaydis. It examines the ethnic factor in American Shiʿism, nationalism and American Shiʿism, women and American Shiʿism, religious leadership in the Shiʿi community, and outreach programs by Shiʿi centers. It also looks at the Universal Muslim Association of America, the conversion of African Americans to Shiʿism, the impact of 9/11 on the American Shiʿi community, and political awareness among American Muslims.

The Aga Khan’s Discourse of Applied Pluralism

“…Beginning in the late 19th century a handful of Muslims ventured to Canada from the Ottoman Empire (Hussain and Scott, 2012). It is plausible to state that the earliest presence of Shi'i Muslims in Canada dates back to the earlier part of the 20th century when some Lebanese and Syrian migrants settled in Alberta as fur traders and mink ranchers (Hirji and Ruffle, 2015;Hussain and Scott, 2012;Takim, 2015). 2 At present, the Ismailis around the world number some 15 million.…”

“…13 Wherever the Ismailis have settled, they generally have set up a well-developed institutional framework. Under the leadership of Aga Khan IV the Ismailis have evolved their institutional structures, facilitating the implementation of religious, social and economic reforms (Takim, 2015). The same applies to the Ismailis in Canada who, since their arrival, have firmly established themselves within the Canadian social sphere, building institutions such as jamatkhanas (congregational prayer house).…”