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Latino Muslims

Latino Muslims

Heartfelt Appreciation for Your Support

Assalaam Alaykum wa rahmatullah wa barakatu,

Dear Brothers and Sisters,

I hope this email finds you well and in good spirits during this National Hispanic Heritage Month. On behalf of The LADO Group, I want to express our sincerest gratitude for your donation to our fundraiser. Your contribution is instrumental in advancing our mission to promote Islam within the Latino community in the United States.

As an organization, we are committed to creating a thriving community of Latino Muslims, and your support plays a crucial role in achieving our mission. The LADO Group’s initiatives encompass a diverse range of projects that uplift and empower the Latino Muslim population in the United States.

One of our key programs focuses on providing scholarships to aspiring Latino Muslim imams and scholars. These scholarships enable talented individuals to pursue their educational ambitions, fostering a new generation of leaders who can assume crucial roles within the Muslim community.

Furthermore, through our grants program, we aim to facilitate the growth and development of Latino Muslim organizations. By supporting this initiative, we empower these organizations to better serve their members and enhance the progress of the community as a whole.

In additional to financial support, The LADO Group offers services that inspire and uplift the Latino Muslim community. These services, such as our social media presence, have had a tangible and positive impact, nurturing a sense of belonging and unity among our diverse community of Muslims.

Your contribution to our fundraiser allows us to pursue these vital efforts, creating lasting change and making a significant difference in the lives of the growing Latino Muslim community. Your kindness and generosity are truly appreciated.

Your involvement is pivotal to our success, and we warmly welcome any further engagement you may wish to have with The LADO Group. Together, we can fulfill our organization’s vision of “Muslims in every community.”

Once again, thank you from the bottom of our hearts for your unwavering support and belief in our mission. Together, we can create a brighter future for the entire Muslim community.

With utmost gratitude,

Juan Galvan

President/CEO
The LADO Group
Juan.Galvan@latinodawah.org
¡A su LADO! means “At your side!”

Latino Muslims, Muslim converts, Stories

Help Ustadh Kenny Solis Complete his Certificate in Islamic Chaplaincy!

Imam Parvez and Brother Gil from Jalisco Mexico at Masjid Al Noor in Rosarito Mexico 2018.
With Imam Parvez and Brother Gil from Jalisco Mexico at Masjid Al Noor in Rosarito Mexico 2018.

LaunchGood.com/UstadhKenny

About The Fundraiser

The LADO Group is currently seeking to raise the necessary funds to provide Ustadh Kenny Solis with a scholarship in the amount of $7,000 to enable him to complete the last three courses required to earn his Certificate in Islamic Chaplaincy.

A Message from Ustadh Kenny Solis

Listening during Islamic spirituality and leadership course, Fall 2019. 
Listening during Islamic spirituality and leadership course, Fall 2019. 

Assalamualaikum Warahmatullahi Wabarakatuh,

I was born and raised in Santa Ana, CA, Orange County. I am a Mexican-American. I now live on the East Coast but teach the Muslim community in English and Spanish in the United States and abroad.

How You Can Make a Difference

With your help, I will be able to complete my Certificate in Islamic Chaplaincy from the Bayan Chicago Theological Seminary so that I may continue to grow and serve the complex, diverse, and vast Muslim and Latino Muslim communities. Bayan CTS produces world-class leaders and scholars grounded in the Islamic Tradition. There are no scholarships or financial aid options available to certificate students, and the total tuition for the certificate is $17,076. I still need $7,000 to complete the last three courses required to earn my certificate.

Bayan Chicago Theological Seminary Student Spotlight
Bayan Chicago Theological Seminary Student Spotlight

My Education Thus Far

I have finished my Master of Arts in Theology/Ethics and Social Change; Islamic Studies from Bayan Claremont School of Theology. I was the first in my family to graduate from a 4-year university by completing my B.A. in Political Science and Law from California State University, Los Angeles (CSULA) while simultaneously working on a Bachelor in Theology and Islamic Law from California Islamic University (CIU). I have also attended various Islamic classes and intensive personal studies in the Islamic Sciences with scholars in the United States that have given me private tutelage. 

A gathering with brothers and esteemed teachers Micah Anderson, Imam Mendes, and Dr. Meraj at Zaytuna College 2019.
A gathering with brothers and esteemed teachers Micah Anderson, Imam Mendes, and Dr. Meraj at Zaytuna College 2019.
Prophetic Teachings: A Halaqa with Kenny Solis
Prophetic Teachings: A Halaqa with Kenny Solis
LALMA Event Flyer
LALMA Event Flyer

My Teaching Journey

I have taught for institutions like New Jersey Islamic School, LinkOutside Prison Outreach, Trenton Prison, Insight Academy, Islamic Society of Orange County Garden Grove, CA Mosque, Islamic Institute Orange County Dawah Outreach, Islamic Institute of Orange County New Muslim-Mentoring, New Horizon Private School Pasadena, LALMA/La Asociacion Latino Musulmana de America, Latina Muslim Foundation, Why Islam, ICNA, Islamic Learning Center ICNA, and Masjid Noor Rosarito/Tijuana Mexico. I am also involved with educating Islam abroad in Tijuana, Jalisco, Cuidad Juarez, and Rosarito Mexico.

Introduction to Hadith Studies at the Islamic Center of Perris, CA in 2019.
Introduction to Hadith Studies at the Islamic Center of Perris, CA in 2019.

Thank You for Your Generosity!

May Allah bless us all with happiness, patience, and strength in this world and the hereafter.

Sincerely,

Ustadh Kenny Solis

Fundamentals of Islam class at Masjid Al-Noor in Rosarito, Mexico 2017.
Fundamentals of Islam class at Masjid Al-Noor in Rosarito, Mexico 2017.
Graduate Assistant - Kenny Solis
As Graduate Assistant
Kenny Solis with Dr. Jonathan A. C. Brown
With Dr. Jonathan A. C. Brown

About The LADO Group

The LADO Group is a registered 501(c)(3) charitable organization whose mission is to promote Islam among the Latino community within the United States. The LADO Group provides scholarships for future Latino Muslim imams and scholars, enabling them to pursue their educational goals and become leaders in the Muslim community. The organization also offers grants to help develop and strengthen Latino Muslim organizations, encouraging the growth and development of the community. Your generous contributions will play a pivitol role in empowering the Latino Muslim community. Will you stand with us in realizing our mission?

You can learn more about LADO at latinodawah.org.

Events, Humor, Latino Muslims, Muslim converts, Parodies, Stories

Unity Unveiled: The Marvel Beetle Chronicles

In an upcoming cinematic venture, The Blue Beetle, a character of Latino heritage, and Ms. Marvel, a character representing the Muslim community, are set to unite in matrimony. This groundbreaking film aims to showcase the formation of a pioneering onscreen family, one that embodies both Latino and Muslim identities.

Anticipated to be a trailblazing production, this movie will mark a significant step forward in portraying diverse and inclusive narratives. The couple’s offspring is slated to bear the name “Marvel Beetle,” signifying the fusion of their remarkable legacies.

#BlueBeetle #MsMarvel #LatinoMuslims #HispanicMuslims #LatinoDawah

Latino Muslims

The Importance of Monthly Giving

The LADO Group

Recurring monthly donations are a powerful tool for nonprofit organizations and individuals to create long-term impact through consistent financial support. These donations allow donors to contribute a set amount each month, which is automatically deducted from their bank account or credit card. There are several benefits of recurring monthly donations that make them an effective way to support charitable causes.

  1. Increased financial stability for nonprofit organizations. Recurring monthly donations provide nonprofits with a consistent stream of revenue that they can count on. This allows them to plan and budget for future projects and initiatives, rather than relying on unpredictable one-time donations. It also helps nonprofits to weather any fluctuations in funding that may occur throughout the year, such as during holidays or economic downturns.
  2. Improved donor retention. Recurring monthly donations can help build stronger relationships between donors and the organizations they support. By giving on a regular basis, donors feel more connected to the cause and see the impact of their contributions over time. This can lead to increased loyalty and a higher likelihood that they will continue to give in the future.
  3. Lower administrative costs. Recurring monthly donations can help lower administrative costs for nonprofit organizations. With regular donations, nonprofits can reduce the time and resources they spend on fundraising efforts, such as creating and sending out appeal letters or organizing fundraising events. This allows them to focus more on their mission and programs, and less on administrative tasks.
  4. Increased impact. Recurring monthly donations can have a significant impact on the organizations and causes they support. Over time, these donations can add up to a substantial amount of funding that can be used to create meaningful change. By giving on a regular basis, donors can help support ongoing programs and initiatives that require long-term funding to be successful.
  5. Greater flexibility for donors. Recurring monthly donations offer donors greater flexibility in their giving. By setting up automatic payments, donors can make contributions on a regular basis without having to remember to do so each month. They can also adjust the amount or cancel their donation at any time, making it easier for them to manage their giving according to their financial situation.
  6. Tax benefits. Recurring monthly donations can provide tax benefits for donors. In many countries, donations to charitable organizations are tax-deductible. By giving on a regular basis, donors can maximize their tax benefits and potentially lower their overall tax bill.
  7. Increased social impact. Recurring monthly donations not only benefit the nonprofit organizations themselves, but they also have a broader social impact. By supporting charitable causes on a regular basis, donors can help address some of the world’s most pressing issues, such as poverty, hunger, and inequality. These donations can help create real change and make a difference in the lives of those in need.

In conclusion, recurring monthly donations offer many benefits for both nonprofit organizations and donors. They provide financial stability, improved donor retention, lower administrative costs, increased impact, greater flexibility for donors, tax benefits, and increased social impact. By giving on a regular basis, donors can help create lasting change and make a meaningful difference in the world.

Latino Muslims

Support Latino Muslims and Spread Islam!

Campaign objective

Support our efforts to promote and educate about Islam in the Latino community by providing scholarships and grants.

https://www.launchgood.com/latinodawah

Help us promote Islam among the Latino community, Support Today!

The Latino American Dawah Organization has been serving the community for 25 years, your support allows us to:

  • We create scholarships for students and grants for organizations that inspire and empower the Latino Muslim community.
  • We educate Americans about the beauty of Islam, the growing Latino Muslim presence, and the legacy of Islam in Spain, the Americas, and around the World.
  • We maintain a social media presence to share ideas, interesting news, upcoming events, and progress with Latino Muslims around the United States.
  • We develop and distribute unique publications of interest to the Latino Muslim community.
  • We encourage Muslim converts to come together to build and maintain meaningful friendships, to encourage personal growth (tarbiyah) and to invite others to Islam (dawah).
  • We build alliances with local and national Muslim organizations, emphasizing local community action.

Serving the community for 25 years!

The Latino American Dawah Organization (LADO) sprang up from humble and unassuming origins in 1997 as a free AOL page in the early days of the Internet with the goal of sharing Islam, bringing together the Latino Muslim community, and empowering both believers and non-Muslims alike to discover more about the beauty of Islam. The Latino American Dawah Organization (LADO) is a 501(c)(3) charitable organization registered as The LADO Group, Inc with Tax ID 84-5056478.

Latino Muslims

It’s Easy to Become a LADO Helper

Would you like to support LADO’s mission but are unable to donate personally?

If so, you may be interested in joining the LADO Helpers program. By signing up for this peer-to-peer fundraising initiative, you will be provided with a customizable fundraising page that you can share with your friends and family through various platforms like social media, email, and text message.

Any donations received will appear on your fundraising page, and your support will assist us in providing crucial scholarships for students and grants for organizations that empower the Latino Muslim community. If you know of any specific students or organizations that could benefit from our assistance, please let us know.

Latino Muslims

Zakat for Da’wah and Public Welfare Programs

 BY: MUZAMMIL SIDDIQI   SOURCE: ISLAMICITY APR 16, 2022

In the Qur’an, Allah Almighty has mentioned 8 categories of people who can receive Zakah. Allah Almighty says: “Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to the truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.” (At-Tawbah:60)

The expression “in the cause of Allah” or fi Sabil Allah was generally interpreted “Jihad fi Sabil Allah” and so many jurists restricted this Zakah expense for this purpose.

Muslim jurists also say that in the Qur’an Allah used the word “Lil fuqara’ wa Al-masakin or ‘for the poor and the needy’ and the ‘lam’ or (for)” here means ‘tamlik’ or possession. Thus they interpret the above verse to mean that the poor and needy should be made owners of this money or Tamlik Al-Zakah.

Since in public and social welfare projects no one becomes the owner, so, according to their interpretation the Zakah should not be used for this purpose. Thus you will find in the books of Fiqh statements emphasizing that the money should not be used to build the Masajid, schools, hospitals, hostels etc. because this money belong to poor and it should be given to them. There are some jurists who still hold this strict opinion concerning Zakah.

However, there are a number of jurists of this century, such as Sheikh Muhammad ‘Abduh, Rashid Rida, Maulana Mawdudi, Amin Ahsan Islahi, Yusuf Al-Qaradawi and some Fatwa organizations in Kuwait and Egypt, they are of the opinion that the phrase ‘in the cause of Allah’ covers a broad category. It is a general term and it should be applied in all those situations where there is a need to serve Islam and Muslims.

Those scholars consider it permissible to use the Zakah money to finance the Da’wah and public welfare programs. They say that the expression ‘for the poor and needy’ can also mean ‘for the benefit of the poor and needy’.

The modern jurists also argue that in the past Muslim governments used to build Mosques, schools and used to finance public welfare projects. Now many governments are negligent in this matter. Many Muslims are living in areas where there are no Muslim governments.

Furthermore the financial needs of the people have become so enormous and diverse that earlier rules and restrictions cannot be fully applied and may not be very useful in every place.

In his famous book Fiqh Az-Zakah, Sheikh Yusuf Al-Qaradawi, has thoroughly discussed this subject. His Fatwa is that in non-Muslim countries it is permissible to use Zakah funds to build the Masajid, Schools and hospitals.

Muslims from all over the world go to Saudi Arabia, Kuwait, United Arab Emirates etc. to solicit funds for the building of their Mosques and schools. Most of the business people in those countries give their Zakah for this purpose. Many people from all over the world use this money for building projects without any question.

Now, there are many people who come to North America to solicit funds for their Mosques and schools in some poor countries. American Muslims are also giving their Zakah to build Masajid and schools in other countries.

It is the concept of ‘fi Sabil Allah’ and helping the Islamic cause in many lands where it has made it possible to establish Islamic institutions and Mosques.

Zakah is basically for the poor and needy and most of it should be used to take care of their needs. I believe that for the Mosque constructions Muslims should make extra charity and should give from funds other than Zakah. However, it is not forbidden for Muslims to give their Zakah money for the building of Mosques and schools, especially in non-Muslim countries.

Islamic centers should have a separate Zakah fund. Those who do not want their Zakah to be used in building projects, should give their money to the Zakah fund. But those who want to give their Zakah for the Masjid construction they should donate directly to that project.”

Allah Almighty knows best.

Books, Dawah, Islam, Latino Muslims, Other

Representation Matters: Islamic Books for Latino Children

By Wendy Díaz

May 8, 2021

Original link: Representation Matters: Islamic Books for Latino Children | About Islam

Fifteen years ago, my husband and I, both Latino converts to Islam, welcomed our first son to this world. Alhamdulillah, he was the first Muslim child born into our families, a blend of Puerto Rican and Ecuadorian heritages living here in the U.S.

His fitra, that innate faith in one Supreme Creator, was untainted unlike ours had been. He did not have to discover Islam later in life in his teens and twenties like his parents had.

We named him Uthman after the third Khalifa in Islam, the son-in-law of Prophet Muhammad, peace be upon him, bearer of the two lights. And so began our Muslim parenting journey, one that we are still striving to navigate efficiently as more and more challenges and blessings present themselves.

As convert parents, our objective is to raise righteous Muslims by Allah’s Will; as Latinos, we endeavor to preserve our culture within the confines of Islam. We learned early that despite what we heard from some well-intentioned Muslims, Islam did not come to take away our identity.

In fact, Islam is part of our rich history as Latinos – an inheritance left behind by our ancestors that has been buried and forgotten.

Unfortunately, this reality is one that has not been explored enough in contemporary circles of knowledge. Muslims from other parts of the world do not consider Latin America part of the Islamic narrative. Yet, as more of us return to Islam, we are unearthing this truth and we are eager to pass it on to our children with pride.

When we began searching for Islamic books and material to teach our first son in our native language, we were unsuccessful. However, as a mother who wanted to instill a love of reading in my child, I settled with purchasing books in English and translating them simultaneously as I read them to Spanish.

Soon I began reaching out to publishing companies that specialized in Islamic books and offered to translate their children’s books. After receiving no response or downright rejection because as they said, there was “no market for Spanish material,” I realized that if I wanted books for my children, I would have to create them.

Thankfully, I loved writing as much as I loved reading, but I knew from my experience with traditional Islamic publishers that it was unlikely my manuscripts would be accepted. My husband and I investigated self-publishing, and after investing our own capital, we published our first bilingual Islamic children’s book in 2010 called, A Veil and a Beard.

Other books followed, including a series on the Prophets, a book about Ramadan and one on Friday prayer, an artistic representation of the hadith of Gabriel for children, and others. We sought support from friends and family through our non-profit social project and dawah organization, Hablamos Islam, Inc.

Due to a high demand for these books all over Latin America, we were able to supply needy communities with Islamic children’s books in their own language in over a dozen countries.

Alhamdulillah, we also began creating children’s programming in Spanish on our YouTube channel, Hablamos Islam, that has been viewed in over 40 countries worldwide. Nevertheless, this was not enough.

After my first, then second, then third child entered school, I began to see another concerning trend. The three of them were the only Latino children in their Islamic schools.

As such, they experienced some alienation and bullying. My eldest was often taunted by his classmates, who called him Mexican and said he ate tacos, despite him telling them that he was half Puerto Rican, half Ecuadorian and tacos are not a staple of either country.

My second son’s teachers complained about his behavior and suggested that the reason for his troubles in class were due to him not having many Muslim relatives as role models (because we were converts). Their last name, Guadalupe, that is in fact, a blend of Arabic and Latin (Wadi – valley, al – the, and lupus – wolf) was always mispronounced and ridiculed. Despite bringing this up to the school’s administration, little was done to curb these occurrences and the misconceptions that fueled them.

At this point, I understood that it was not just Islamic books in Spanish that were missing for Latino children, but also Islamic books with Latino representation for all Muslims – children, parents, and educators included.

Latin-American Muslims needed to see themselves represented in Islamic literature and it was imperative that other Muslims accept them as part of the general Islamic community.

Later, when we moved and I was forced to put my children in public school, there emerged a need to also educate non-Muslims about my Latin American Muslim family. This is when the idea for my most recent books was born. 

Since the beginning of 2020, I have published six important pieces of literature that represent our experiences as Latino Muslims here in the U.S., both inside and outside the Islamic community. They are:

De Puerto Rico to Islam With Love: A collection of poetry about identity and faith – A book of memoir and poetry detailing the events that led to my conversion to Islam and the aftermath of that decision.

The Secret of My Hijab (English and Spanish) – a children’s picture book reaction to the questions my daughter encountered in public school while wearing the Islamic veil.

The First Day of Ramadan/El primer día de Ramadán (second edition)– a bilingual children’s book that follows a Muslim family on their first Ramadan fast with a glossary of both English and Spanish vocabulary related to Ramadan.

Yo Hablo Islam/I Speak Islam – A Spanish-English dictionary for Muslim children to learn Spanish vocabulary, including terms related to their identity as Muslims.

Why Do Muslims… ? 25 Questions for Curious Kids – A Q&A children’s book with other 25 facts about Islam and Muslims with a Latino main character.

Eid Empanadas – A book celebrating the Ramadan and Eid traditions of a Latin-American Muslim family.

My mission is to be a voice for the underrepresented Latin American Muslim community, and especially for our children. Insha’Allah, I hope these books and more to come, will help us understand each other and be more welcoming to those we do not know.

After more than a decade of being involved in this work, my family and I are now beginning to see other authors and even publishing companies starting to work towards filling this gap of missing Spanish material and representation for Muslim children. For that, we are profoundly grateful.

However, there is still a lack of support for these important resources. I hope that you, my dear reader, will aid us in raising awareness for this cause by adding these books to your home library, discussing diversity within the Islamic community with your children or students, and sharing this article for others to benefit. May Allah reward you and may He bring back the unity in our commUNITY. Ameen!

About Wendy Díaz

Wendy Díaz is a Puerto Rican Muslim writer, poet, translator, and children’s book author. She is the Spanish content coordinator for ICNA-WhyIslam and a MuslimMatters columnist. She is also the co-founder of Hablamos Islam, a non-profit organization that produces educational resources about Islam in the Spanish language.

Books, Dawah, Islam, Latino Muslims, Muslim converts

A Book About Our Journeys to Islam

By Aaron Siebert-Llera

As a light-skinned (Chicago winters will do that to anyone) Mexican-American, I have often had to deal with the frequent ‘you don’t look Mexican’ comments. Now that I am also Muslim (13 years & counting), I am more often mistaken for being Arab or Bosnian, so I actually blend in at the mosque. But when people find out I’m Mexican, they then ask the question ‘wait, how can you be Mexican and Muslim?’

Part of the issue for people not being aware of our presence has always been that the greater Latino/a community does not do a good job of marketing our stories. This is not totally our fault because Hollywood has not deemed us important enough to be featured in movies, even though we make up more than 30% of the movie-going audiences. Latinos/as have been even further delegitimized over the years when white actors simply put on brown face (ala West Side Story) to play Latinos/as or just chose non-Latino/a actors and actresses (an actor like Lou Diamond Phillips should thank Latinos every day for his roles) to play the roles of Latino/a characters. So it is not surprising that Latino/a Muslims are not a very well-known community since the larger community’s story is already not being told.

The importance of the book ‘Latino Muslims: Our Journeys to Islam’ is rooted in the fact that the Latino/a Muslim community deserves the opportunity to share our stories with the world.

The importance of the book ‘Latino Muslims: Our Journeys to Islam’ is rooted in the fact that the Latino/a Muslim community deserves the opportunity to share our stories with the world. Too often our stories are left unheard and this is sad to me because I know how much can be learned through the personal narrative. One can theorize for years about the reasons a group of people may be embracing a new religion, but if that same group of people is given the platform to speak and present their stories, it is so much stronger and impactful.

LatinoMuslims.net
Book Website: LatinoMuslims.net

Take for instance the story of Ricardo Pena. His path to Islam was one that included a thirst for knowledge that started with simply reading the daily newspaper on the bus on the way to school each day. But eventually, it led to his further desire to know about various religions in a search for his own truth, finally leading him to Islam. His story holds a common thread amongst many converts to Islam, the desire to know truth and have a personal connection to a faith that just feels right, feels like home. This book is hopefully the start of many narratives to be written about Latino/a Muslims and I pray that it is one that opens the eyes of many people to the often courageous, uplifting and emotional journeys many of us have taken in our spiritual paths.

Aaron Siebert-Llera, Esq. is the Staff Attorney for the Inner-City Muslim Action Network.

Dawah, Latino Muslims, Muslim converts

Did you feel alone this holiday season?

Dear fellow Muslim – peace be upon you,

Do you remember how you felt alone during this holiday season? Well, that’s how new Muslims feel during Islamic holidays.

Perhaps, you haven’t given much thought to it because you have supportive Muslim friends, a loving Muslim family, and an active local Muslim community all year around?

What does your local community do for the new convert during Islamic holidays? What do you do for them?

Please consider giving to The LADO Group by the end of this tax year. You may know of us better as the Latino American Dawah Organization (LADO). Your donations are tax-deductible. Our EIN is 84-5056478.

By the way, that’s not a picture of me.

Your brother in faith, Juan Galvan
Do you remember how you felt alone during this Christmas holiday season? Well, that's how new Muslims feel during Islamic holidays.
Latino Muslims

Latino Muslims 101

Selected Bibliography

Barzegar, Abbas. “Latino Muslims in the United States: An Introduction.” The High Plains Society for Applied Anthropology 23.2 (2003): 126-129. Print.

Bowen, Patrick D. “Early U.S. Latina/o – African-American Muslim Connections: Paths to Conversion.” The Muslim World 100.4 (2010): 390-413. Print.

Bowen, Patrick D. “The Latino American Da’wah Organization and the “Latina/o Muslim” Identity in the U.S.” Journal of Race, Ethnicity, and Religion 1.11 (2010): n. pag. Web. 21 May 2014.

Bowen, Patrick D. “U.S. Latina/o Muslims Since 1920: From ‘Moors’ to ‘Latino Muslims’.” Journal of Religious History 37.2 (2013): 165–184. Print.

Chitwood, Ken. “Hispanic Muslims? An In-depth Look at a Little Known but Growing U.S. Minority.” Sightings 31 Oct. 2013. Print.

Chitwood, Ken. “Islam en Español: Narratives of Reversion among Latina/o Muslims.” Waikato Islamic Studies Review 1.2 (2015): 35-54. Print.

Diaz, Wendy and Juan Galvan. “The Growing Visibility of the Latino/ Hispanic Community.” Islamic Horizons July/August 2016. Print.

Espinosa, Gaston, et al. “Latino Muslims in the United States: Reversion, Politics, and Islamidad.” The Journal of Race, Ethnicity, and Religion. Volume 8, Issue 1 (June 2017).

Galvan, Juan Jose. Latino Muslims: Our Journeys to Islam. Author, 2017. Print. 

Levy, Rachael. “Another Growing Component of the Muslim Fabric.” Islamic Horizons January/February 2014. Print.

Maria del Mar Logroño Narbona, et al. Crescent over Another Horizon: Islam in Latin America, the Caribbean, and Latino USA. University of Texas Press, 2015. Print.

Martinez-Vazquez, Hjamil. Latina/o y Musulmán. Eugene, OR: Wipf & Stock, 2010. Print.

Morales, Harold Daniel. Latino and Muslim in America. Oxford University Press, 2018. Print.

Morales, Harold Daniel. Latino Muslim by Design: A Study of Race, Religion and the Internet in American. Diss. University of California at Riverside, 2012. Print.

Latino Muslims, Other, USA

Latino Muslim Survey Report

Latinos are the fastest-growing segment of the US Muslim population. According to some estimates, there are between 55,000 and 198,000 Latinos practicing Islam in the country. At a time when President Donald Trump has issued a ban on Muslim refugees from seven countries and fortified Border Patrol and Immigration and Customs Enforcement agents, the group has become particularly vulnerable. However, research explaining why many Latinos have converted to Islam or shedding light on the group’s experiences in the United States remains scarce. Hoping to fill this gap, Gastón Espinosa, Professor of Religious Studies at Claremont Mckenna College, conducted the first-ever, large-scale survey research of Latino Muslims.

This Comprehensive Study Sheds Light on the Latino Muslim Experience

The term Latino Islamidad may not yet be mainstream, but a new report explores why a growing number of U.S. Latinos convert to Islam in hopes of understanding what it means to be a Latino Muslim today. The report is published in last month’s Journal of Race, Ethnicity, and Religion.

Findings come from the Latino Muslims Survey (LMS), the most comprehensive social science oriented study of U.S. Latino Muslims, which examines an intersection of religious beliefs and practices; spiritual, moral, social, and ethical views; and the social, civic, and political attitudes of self-identified Latinos and Muslims. Findings are based on an online, bilingual survey of U.S. Latino Muslims conducted from Sept. 8 to Dec. 15, 2014. More than 560 Latino Muslims participated in the nationwide survey.

New report explores the identity of Latino Muslims in the United States

Latino Muslims have emerged in a religious landscape that is “diverse and fluid” and in a public discourse that too often frames Latinos and Muslims as foreign and problematic in the U.S. (PEW 2014). This was nowhere more evident than in the wake of the 2016 Election when President Donald Trump issued a 90-day ban on Muslim immigration from seven countries, citing national safety concerns regarding the vetting process. While Latino Muslims were not part of this ban, because of their religion, immigration status, similar physical characteristics, and/or intermarriage, many Latinos (Muslim and non-Muslim) felt the ban reinforced negative stereotypes and created a hostile environment to live, work, and raise their families. For this reason – along with talk about building a wall between the U.S. and Mexico, Latino Muslims worked across racial, class, and religious lines to oppose the ban and “anti-immigrant” policies.

At one interfaith rally in San Antonio in January 2017, three Latino Muslim children held up a sign that read: “All this Cuteness Courtesy of Latino Muslim Immigrants: No Ban, No Wall” (Davis 2017, Natiral 2017). These stories of Latino Muslims help to denaturalize popular assumptions about religion in public life, such as that all Latinos are Catholic, all Muslims are Arabs, and all Americans are Christian. They also raise important questions about the complex relationship between Latinos, Muslims, conversion and the growth and role of Islam in the new religious U.S.

Latino Muslims in the United States: Reversion, Politics, and Islamidad (Download the full report)
Latino Muslims

Books about Latino Muslims

Latino Muslims

Why Black American Muslim and Convert Communities are Headed Towards Extinction

By Imam Abu Laith Luqman Ahmad

“We can swim in denial or continue kicking the can down the road. Nevertheless, there seems to be data that shows that the American Muslim convert community, a community already fractionalized, marginalized, and historically disadvantaged because of race, are at great risk of extinction, and here’s why.” – Imam Abu Laith Luqman Ahmad.

Original link

In the view of many Muslims, Black American Muslims aren’t considered a real civilization of people in the first place, let alone a declining one. Black Muslims themselves do not regard themselves as a new and distinct civilizations of Muslims. That right there is a problem. A problem that is so pronounced, that academic, and demographic studies about the status and conditions of Muslims in America whether it is mental health, family, mosque participation, new mosque construction, congregation size, or generational continuity, rarely even include Black Americans Muslims. To say that we are increasingly regarded by many as a fractional and insignificant part of the American Muslim demographic., is an understatement. In the 1980s Black American Muslims and converts to Islam were about one-third of the Muslim population of the United States. Today they are a mere 13%. That was in 2016, some people think the number today is more like 10% of the total American Muslim population. When people talk about the future of Islam in America, population growth, new masjid construction, generational continuity, the growth and expansion of supporting non-profit organizations, new Muslim schools, Black American Muslims and converts to Islam, are conspicuously left out of the conversation. That’s another part of the problem.

For those who are paying attention, there is ample evidence that American Muslim convert communities in the United States, the majority of whom are Black American converts to Islam, are headed for possible extinction as a civilization. Well, perhaps not total extinction but certainly headed for nearly total marginalization and at risk to nearly disappear into thin air. This is a tough, taboo topic, unsettling at best. If any of it is true, which I believe it is, then we’ve got a crisis on our hands of civilizational proportion. There is no intelligent way to ignore this conversation.

Many folks prefer that American Muslim converts are oblivious to their own realities, especially when it comes to the decline of convert communities. Some people, even some converts, would rather that the American Muslim convert community look at the world through the rose colored glasses of others, and not through their own reality. In fact the national narrative as reflected on the news, in politics, movies and television, of the American Muslim, is that of a nearly invisible community. Notwithstanding that there is an abundance of first hand accounts, testimonies, anecdotal evidence, and my own discussions with Imams my own communication and thousands of Muslims across the United States confirms that Black American Muslims are on a a precipitous and steady civilizational decline without a doubt.

That is the reality on the ground. Certainly, we (Black American Muslims) are alive and present, and a relevant part of Muslim America, but there are a trunk load of issues to contend with. We are a civilization of new Muslims who are already damaged by post-slavery oppression and marginalization, self-hate, coming from a hyper-jaahiliyyah lifestyle of broken homes, single parent households, pimp-hoe culture, coupled with multi-spheres of foreign Islamic influence. Add to that a trunk load of life changing, out of context, fatwas randomly thrown at our people from every which way over a period of forty years. If you add that all up, then there is no doubt that we are being slowly navigated into irrelevancy and extinction. That is a lot for any new civilization to handle, and all it has done is to add to the confusion and to spur debate. Debating has become like the new form of worship (ibaadah). We’ve raised an entire generation of Muslims who believe that debating is a form of practicing Islam. All the while the Prophet (SAWS) said, “No people ever went astray after Allah guided them, except that they were overcome with debating“. [At-Tirmithi].

We can swim in denial or continue kicking the can down the road. Nevertheless, there seems to be data that shows that the American Muslim convert community, a community already fractionalized, marginalized, and historically disadvantaged because of race, are at great risk of extinction, and here’s why.

Black American Muslims, who still constitute the overwhelming majority of converts to Islam in America, rank dead last on every socio-economic barometer that measures well being in the United States of America. This does not change when they convert to Islam. Add to that the terrible burden of marginalization and near civilizational irrelevancy by the rest of the Muslim world, near zero growth as a religious demographic and it all adds up to an undeniable path towards extinction. That’s the way it looks on the ground based on the information we have. More isn’t studied about it because quite simply, Converts to Islam, specifically Black American converts to Islam, to most, even to themselves, simply aren’t worth the time or the investment, and it’s hard to say otherwise with a straight face. By all accounts as far as I can see, our own survival doesn’t matter to us unless someone else is willing to pay the cost, do the work, and hold our hand, and there’s no one else left, who is willing to do that.

The Pew Research Center, a well-known respected organization that has accumulated highly credible amounts of research and data about Muslims in America, estimates that there were “about 3.3 million Muslims of all ages living in the United States in 2015”.[1]  Which amounts to about 1% of the U.S. population (322 million) at the time of the study.  They estimate also, that by the year 2050, Muslims will constitute 2% of the American population, doubling their current percentage of 1%. which is why some people say that Islam is the fastest growing religion in America.

So all indications seem to indicate that there is a clear trajectory of growth of Islam and Muslims in the United States; numbers of Muslims, growth in new masjid construction, new Islamic schools, and institutions. Except in the Black American Muslim and convert community where new Masjid construction is at a virtual standstill. In fact, the number of African American Muslim communities and masaajid that cater to converts is on a decline.

Convert Muslims used exuberantly to believe, and many still do, that the glowing numbers of the Muslim increase in the United States meant that people were converting to Islam in droves, and that although the immigrant community was growing, the convert community was growing in similar proportion. That might have been the case 40 years ago. However, today, Islam is growing in America today largely through immigration of Muslims from Muslim lands, and in people having children, not through conversion. Over half of the projected growth of Muslims in America from the years 2010 to 2015 were from immigration.[2] New data released by the Pew Center in July 2017 states that excluding African American Muslims who are in prisons or otherwise institutionalized, American born blacks make up just 13% of the American Muslim adult population, which is less than half the 20 years ago number of 33% which places the current number of African American Muslims (excluding children) at around 266,000.[3] That’s down from just a few years ago. Still we would be hard pressed to locate that many AA Muslims in congregations because of the increasing scarcity of Black American or convert masaajid in the United States. Most Black American Muslims operate as individuals outside of communities, and an estimated 6-8 out of 10 adult Muslims in the Black American convert community aren’t married. Still we are producing children, many out of wedlock. Marriage is in near shambles. And if we don’t get this marriage thing straightened out, we’re poised to become the first self- bastardizing ummah in Muslim history.

There is other data as well which suggests that the American Muslim convert community is not growing in net numbers. Dr. Besheer Mohamed, a senior researcher at the Pew Research Center, and a Muslim himself, concluded in a January 2016 report that; “people leave Islam at the same rate that people convert to Islam”. He also concluded that; “There has been little net change in the size of the American Muslim population in recent years due to conversion.” (Mohamed, 2016)[4] This would seem to indicate that the American Muslim convert community is pretty close to zero net growth right now if you look at the raw numbers. My numerous conversations with imams, activists in the convert community, individuals on the ground who work in da’wah, and people paying attention to these trends, seem to confirm Dr. Basheer’s and the Pew Research Center’s conclusions.

If these conclusions and observations are even close to correct, and I believe that they are, then we have to consider that the convert community is headed for possible extinction. If such is true, that means that the demographic landscape of Muslim America over the next 30 years will change drastically. It already is changing faster than many people, especially coverts to Islam, realize. One of the reasons why you do not see African American, White American, or Latino American Muslims presented too much in the national narrative is because the numbers of people simply aren’t there. Thirty years from now, by the year 2050, if there is no change in current the trend toward decline, the American Muslim convert community, and their children will be probably be around 5% of the total population of Muslims in America. That’s problem.

Think it can’t happen? Then let’s consider something else; according to a 2011 CAIR (Council on American Islamic Relations) report, between 2000, and 2010, the number of masaajid (mosques) in the United States increased from 1,209, to 2106. An increase of 74%[5]. The overwhelming majority of new masaajid built from the ground up (estimated 90%) have been built, run and sustained by and primarily for Muslim immigrants. The American Muslim immigrant community is moving forward in leaps and bounds on many fronts wal al—humdu lillaah.  In addition to that, according to another 2015 CAIR report; “The USA’s estimated 2.4 million Muslims – are mostly middle class and willing to adopt the American way of life.

this country; employment, access to health care, two parent families, college education, business ownership, incarceration rates, and access to capital. This is the reality, and this is why the convert community is being left behind on many fronts.

At this point, the political will for (immigrant Muslims) to address or be concerned about socio-economic, spiritual, developmental, or da’wah issues related to the American Muslim convert community is almost non-existent. The obvious moral imperative is to look at Islam in America as an all for one, one for all situation and to look at ourselves as a single brotherhood working together across the board. However, the operational and historical reality suggests otherwise.

The reality is that there are two distinct Muslim Americans separated by Muslim converts, of all races on one side, and the immigrant community on the other side. The burgeoning divide between . Sure, there are plenty examples of integration, mixing, and some amounts of local cooperation, but for the most part, we’re talking about two distinctly different communities, with two distinctly different trajectories. In the midst of it all, Immigrant communities by and large are growing and convert communities are declining pretty much across the board.

Immigrant Muslim communities are doing what they view are in the best interests for their constituents and for the people who help build, fund and support their masaajid and communities. Convert Muslims and communities that serve their needs, have been stuck in decline for a long time, not even realizing or openly discussing that they have issues that are specific to them, or acknowledging the demographic decline. All that is starting to change as a new awareness is setting in, but it’s happening in a somewhat awkward way. Just seven to ten years ago, it wasn’t acceptable for converts to even mention that their condition overall as Black Americans, differ from that of the general immigrant community.

Not too long ago you couldn’t talk about the racial divide, about the influence of foreign Muslim groups, sectarianism and confusing sub ideology on the convert community, or the sense of abandonment that many converts to Islam feel when they come into the faith. 10 years ago, people did not talk about the fact that there is a high turnover rate of converts to Islam and those who end up leaving the religion. So now all of that is coming out at once, so it’s a halting conversation that is a little disjointed and seems to go all over the place.

Let’s be honest. There are in fact, two distinctly different Muslim Americas; one made up of immigrants who are better educated, more affluent, more organized and more poised for upward mobility as citizens and as a Muslim community, and the other are the converts and largely African American Muslim counterparts, who are poorer, less educated, higher percentages of ex-convicts, single parent homes, less family support as far as their Islam is concerned, and very naïve to the realities of Islam in America and the quest for power and control.

There are plenty of moral reasons, but virtually no practical, or political reasons for immigrant communities to look back and lend a hand to the convert community. If you think that politics do not figure prominently in the inner workings of Muslim America, then you are woefully out of touch. Still, even if there was a a national spiritual catharsis and a serous concerted effort to attend to the needs of the American Muslim converts, it would run into numerous challenges as long as the American Muslim convert community does not do and think for themselves and determine their own self intersts as Muslims.  The groundwork has been laid for the success of immigrant Muslim communities and the groundwork has been laid for the failure of convert communities. I spell out some of the main challenges of the convert community in my book ‘Double Edged Slavery’, as well as other articles on my blog.

American Muslim Immigrant communities have done pretty well in overall in building up a viable religious and social infrastructure of masaajid, schools, institutions, legal, engineering, scientific and medical professionals, as well as research, service, and professional organizations, business men and women and strong intergenerational families. The generation that is coming are very educated, engaging, focused, and more and more are distancing themselves from some of the rigidity and backwardness of the old country. These are viable building blocks for any religious community in America, Muslim or otherwise.

Black Muslim and convert communities on the other hand, have not fared as well. There is a huge generational disconnect between one generation and the other.

As pop psychology replaces scripture, and the absence of generational continuity of Islam becomes common amongst younger Muslim generations, our ability to build Muslim communities for the future will be greatly compromised. The foundation of Islam is crumbling in Black Muslim America. The Quran and prophetic tradition are no longer the go to documents for guidance. There are scant institutional vehicles in the convert community (including masaajid), to pass anything along to our younger generation. Interestingly enough, the American Muslim convert community has spent much of the past thirty years under the inspiration of a dozen or so foreign spheres of religious influence. Whether it’s been salafiyyism, the different brands of Sufism, jihadism, the caliphate ideology, groups like Hizb ul Tah’reer, the Jamaa’aat ul Tabligh, the Ikhwaan ul Muslimeen, a phalanx of African Sheikhs, and others. Add to that, the roaming cheerleader section of Muslim converts who move from one issue to the next, providing the cheerleading or groupie section on a variety of global islamic issues that have little to do with their condition at home. Yet, there are negligible examples where convert loyalty to these outside groups, or dedication to outside and global issues have benefitted indigenous convert communities. There has been very little reciprocity.

Another unfortunate phenomenon that has occured is that the American Muslim convert community has spent a great deal of the last three decades arguing over religious minutia, debating over micro-doctrine, and looking overseas, sometimes to failed societies, for answers to their problems here at home. The Prophet ‫ﷺ said, “No people ever went astray, after they were guided, except that they were overcome by arguing”. [at-Tirmidhi]

Arguing and disputing with one another has taken up an incredible amount of time and energy and has not bode well overall for the convert community.  So while we were busy arguing amongst one another about shoes and socks, and madhhabs and minhaj, and sparring with one another using the views of our sheikhs as if we’re playing Rokem Sockem robots, something extraordinarily consequential has occurred. Time has elapsed, and a lot of time was wasted

Additionally, we’ve created a very confusing, hostile and contentious climate in many masaajid, and too many masaajid have been overrun with foreign sectarianized ideology that dismisses cultural and physical realities on indigenous peoples, particularly, the descendants of slaves. Although that trend is changing now, the effects are already in place and has had generational consequence. People are waking up, but they are waking up to emptied out masaajid, mass splintering, a nearly insurmountable leadership void, and a deeply entrenched sense chaos. Like someone bragging about and admiring their house for years and they suddenly realize that the contractor misled them, and that the house is infested with termites, the electrical system were the wrong specs, and that the septic system has been backed up for months.

This is not to diminish at all the good that is taking place in convert communities, and I do see light on the horizon in sha Allah. However, it is an uphill battle. It has to start with raising consciousness which is what many of us are working to do. Once Black American Muslims and converts realize that that they are free to work in their own self-interests according to Islam, without looking at things through the lenses of immigrant Muslims who mean well, but in many cases do not have a clue about our needs, then perhaps there can be forward motion. That’s just for starters and that’s starting to happen slowly.

This is not meant in any way as a slight towards immigrant Muslims; we are all, at least in principle, brothers and sisters in islam. It is simply the reality of our condition that we be realistic and truthfully forthcoming, and it is not a matter of placing blame on this or that group.  There is light at the end of the tunnel because Allah is Light, but this is an uphill struggle and many of our people do not yet know or believe that they are free and there are many others who fear that indigenous Muslims would wake up.

Another thing we have to keep in mind is that as the convert community is continues to decline and lack in institutional congregational presence, there are unavoidable consequences to that. Just add up the numbers of Jum’ah attendees or the number of people who are connected to actual physical masaajid or communities. You need the critical mass in order to have protracted forward motion. Muslim communal and civilizational growth is tied to congregation, family and governance . In fact the basis of Muslim community centers around things like congregation, an Imam, a shura, establishing prayer in congregation, and responsible individuals who are in charge of dealing with the different religious as well as temporal affairs of the Muslims. Nearly every immigrant community that I know of, has these elements. Without them we are simply a scattered community that only comes together on the Eids maybe. Then there are talented, willing, energetic and intelligent people in our midst who have no where to plug in. the doors of inclusion are locked to them in many fledgling convert communities. Thousands of individual Islands can not sustain communal growth. That’s the math. Islam is a way of life but it’s also a system and if we ignore the systems aspect of our religion, then we’re just reduced to wishful thinking. Then there’s the issue of religious knowledge (a whole separate topic) which many of us completely ignore.

It’s not so much worrying about who Allah will hold accountable for it because Allah will hold all of us, everyone for everything according to how He sees fit. It’s more a matter of recognizing the trending decline of our communities and coming up with strategies, for stemming the decline and for rebuilding. Too many want to sit around and chant slogans, and rallying cries, or wallow in denial while the community is crumbling. Now is not the time for that. It is tragic when people enter into this faith and fail to pass it down to their children, or sometimes not even fully embrace it themselves. even worse when people live their Islam through someone else’s reality without never having experienced its core beauty.

In order to fully engage your Islam so that it becomes more than a bevy of regurgitated slogans, successive, ideological bandwagons, faddish adaptations, and after-market creeds that people can barely understand, that you pick up and then discard later, you have to believe in Islam at it’s source; the Quran, the Sunna and the authenticated hadith of the Prophet (SAWS). You must believe in it totality, and practice it as a lifestyle to the best of your ability. However, the secret to it all, is that you must be engaged with Allah; that you must worship Him Alone without partners. There are five things we should focus on if we are to stem the tide towards Black American Muslim civilizational decline in my opinion. 1. Generational continuity of our faith and religion. 2. Preservation of our history. 3. Congregation. 4. Religious governance. 5. Individual and group accountability. 6. Simplicity. Without these six elements, any path forward is murky at best. Wal Allahul Musta’aan.

Imam Abu Laith Luqman Ahmad

American born Luqman Ahmad is a Sunni Muslim, the son of converts to Islam. He is a Philadelphia native, a writer, researcher and consultant. He is presently an Imam, khateeb and Resident Scholar at the Toledo Masjid al-Islam in Toledo, Ohio. He is a former executive committee member of the North America Imams Federation, a founding member of COSVIO, (the Council of Sacramento Valley Islamic Organizations), and the author of the new “Double Edged Slavery“, a critical and authoritative look at the condition of African American and convert Muslims in the United States. He also authored, “The Devils Deception of the Modern day Salafiyyah Sect”, a detailed look at modern-day extremist salafi ideology. He blogs at, imamluqman.wordpress.com, and can be reached at imamabulaith@yahoo.com. You can support his work through cash app to: $abulaith2

[1] http://www.pewresearch.org/fact-tank/2016/01/06/a-new-estimate-of-the-u-s-muslim-population/.

[2] http://www.pewresearch.org/fact-tank/2016/01/06/a-new-estimate-of-the-u-s-muslim-population/.

[3] http://www.pewforum.org/2017/07/26/demographic-portrait-of-muslim-americans/.

[4] http://www.pewresearch.org/fact-tank/2016/01/06/a-new-estimate-of-the-u-s-muslim-population/.

[5] https://www.cair.com/images/pdf/The-American-Mosque-2011-part-1.pdf

[6] https://cair.com/press-center/cair-in-the-news/4804-cair-american-muslims-reject-extremes.html

Latino Muslims, Oct - Dec 2012

Morales Presents on Representations of Latino Muslim…

Morales Presents on Representations of Latino Muslim in the Media at American Academy of Religion Conference

http://www.iup.edu/newsItem.aspx?id=136795&blogid=6025

November 27, 2012
Indiana University of Pennsylvania

Harold Morales, Department of Religious Studies, presented a paper on media portrayals of Latino Muslims at the American Academy of Religion conference in Chicago, November 17-20, 2012.

In “Latino Muslim by Design: Reductive Binaries in American News Media,” Morales examined representations of Latino Muslims in news media and responses to these productions.

Since the mid-1970s, Latino converts to Islam have been forming communities in metropolitan areas including New York and Los Angeles. Conservative estimates of the number of Latino Muslims in the United States range between 40,000 and 94,000. Although modest in number, Latino Muslims attract quite a bit of journalistic and new media attention and raise important questions regarding two highly stigmatized groups in American media: Latinos and Muslims.

Morales focused on news coverage of Antonio Martínez’ attempted bombing of a military recruitment center in Catonsville, Md., in December 2010. The event prompted journalistic stories that questioned if there was a connection between Latino “nature” and radical religiosity. Additionally, many stories concluded that the Internet played a significant role in the radicalization of Martínez. In response to such negative news coverage, much Latino Muslim-produced media has taken a reactive and sometimes combative character.

In his presentation, Morales critiqued the “you are either a good or a bad Muslim” framework produced by both news coverage and Latino Muslim media and called for more complex understandings of dynamic communities, rather than accepting reductive media binaries.

July - Sept 2012, Latino Muslims

Latinos – Who are they?

By Juan Alvarado

In this article, I will try to explain some questions on identity and culture and possibly how to best approach Hispanics (for dawa). You might think that it is strange for someone to write about this. I know my neighbor-he’s the nice Mexican fellow that lives down the street. Or, maybe you are “in the market” to marry a Latino Muslim. Do you really know who they (or we) are? In addition to the above, I also want to clear up some of the confusion as to who is Latino and what constitutes the Hispanic identity.

As a Hispanic Muslim, I get many marriage requests for other Hispanic Muslims from non-Hispanic Muslims. It is actually amazing the number of requests I see and get. From these requests, I gauge that these people are looking for something in particular. Maybe they are looking for someone that looks like Jennifer Lopez or Ricky Martin. I don’t know. The thing is that there is no “typical” Latino/a. Some of the things I’d like to touch on are politics, beliefs, race and ethnicity. Whenever possible, I’ve tried to illustrate the point with pictures. Talking about race and ethnicity can be a touchy subject, though. I would like to submit my apologies in advance if I offend anyone as this is not my intention.

So, who are we? Better yet, what’s in a name? Hispanic or Latino? There are a host of names and categories for what most people refer to as Hispanics or Latinos. Some of these are colloquial. Some are offensive. I will try to stick with some of the better known (non-offensive) ones. Among them are Latin American, Spanish, Latin, and of course Hispanic and Latino among others.

The term ‘Hispanic’ derives from the Spanish term “hispano” which in turn has its origins in the name of the Roman province of Hispania which later became Spain. In the United States, it has come to describe the culture and the people of Spanish-speaking countries. Hispanic is not the term that can be used to describe the people of Brazil and Portugal, though. Though rarely heard, they should be correctly described as “Lusitanic” from the Roman province of Lusitania (which was part of Hispania and later became Portugal). They are, however, included in the nomenclature of Latino. The term “Latino” most likely comes from the Spanish word for Latin American, “latinoamericano.” This is also likely the source of the term “Latin” as well. Some people use the term ‘Spanish’ to describe Latin Americans. This, however, is incorrect. Although, they may speak Spanish, they are not “Spanish.” It would be like describing someone that speaks English as English (which might be correct if you refer to someone from the UK). To say someone is Spanish is to say that they are from Spain. Also, it is the name of the language.

In the United States, the term Hispanic came to prominence in the 1970s as a way to describe people of Latin American descent regardless of race. You may have noticed this in the recent census. There was a separate category for the ethnicity of Hispanics outside of race. The term was mostly a result of the US Senator Joseph Montoya of New Mexico who wanted a label for people of Latin American descent and Spanish-speaking populations for the US Census. The term is an Anglicized form of the Spanish word “hispano” which many Latin Americans called (and call) themselves at the time. The terms Hispanic and Latino are used interchangeably in the United States, however.

Most Hispanics, however, prefer to refer to themselves not as ‘Hispanic’ or ‘Latino’ but rather according to their national backgrounds. Example, people from Puerto Rico will call themselves “puertoriqueños” or Puerto Ricans and people from Peru will call themselves “peruanos” or Peruvians and so forth. Among the people that can claim to be Hispanics are people from the following places: Spain (including Ceuta, Melilla, and the Canary Islands), Equatorial Guinea (in Africa), Argentina, Bolivia, Chile, Colombia, Costa Rica, Cuba, Dominican Republic, Ecuador, El Salvador, Guatemala, Honduras, Mexico, Nicaragua, Panama, Paraguay, Peru, Puerto Rico, Uruguay, Venezuela, as well as the Hispanics in the United States. Additionally, the people of Latin America (i.e., “Latinos”) can also include people from Brazil, Haiti, Guadeloupe, Martinique and French Guiana.

The Language

The language that Latin Americans and their descendants as a whole speak are Spanish, French, Portuguese, English, various creoles and Native American languages as well as the languages of those countries where they have chosen to migrate to and reside. The language that Hispanics speak as cultural inheritors of Spain is Spanish (as well as some of the above mentioned languages). Spanish is both referred to as Spanish (español) and Castilian (castellano). The language or languages that a Latino person may speak depends in large part on who you speak to and where they are from. Some Hispanics do not even speak Spanish anymore because they are descendants of immigrants. You can see this phenomenon in the United States and France among other places. Others could be bilingual or monolingual in the language/s that predominates where they are from (usually Spanish). Do not assume, however, that they all speak Spanish. Some people may only speak indigenous languages from the areas they are from, for example. Even if you know some Spanish, though, do not assume that you will be able to communicate effectively either since there are many regional varieties of Spanish.

Race and Ethnicity

To begin with, there is no Hispanic race. Latin America abounds with people from very diverse backgrounds. The following montage will give you an example of famous and not so famous people of Latin America that happen to be of many different races and ethnicities.

African influence

Celia Cruz (October 21, 1925 – July 16, 2003) was a Cuban-American salsa singer who spent most of her career living in New Jersey. She primarily worked in the United States and several Latin American countries. Celia Cruz was one of the most successful Cuban performers of the 20th century. She achieved twenty-three gold albums to her name and earned the nickname “La guarachera de Cuba” (The Salsa singer of Cuba). Leila Cobo of Billboard Magazine once said “Cruz is indisputably the best known and most influential female figure in the history of Cuban music.” She is best known for her exclamation “¡azucar!” (sugar).

Edson Arantes do Nascimento (born October 23, 1940 in Três Corações, Brazil), best known by his nickname Pelé, is a former Brazilian soccer (football) player. He is rated by many as the greatest footballer of all time. In the 20th century, he was given the title of “Athlete of the Century” by the International Olympic Committee and jointly received FIFA Player of the Century award chosen by officials at the organization, which he shared with Diego Maradona. In his native Brazil, Pelé is hailed as a national hero. He is known for his accomplishments and contribution to the game. He was officially declared the football ambassador of the world by FIFA and a national treasure by the Brazilian government. He is also acknowledged for his vocal support of policies to improve the social conditions of the poor (he dedicated his 1,000th goal to the poor children of Brazil). During his career, he was called “The King of Football” (O Rei do Futebol), “The King Pelé” (O Rei Pelé) or simply “The King” (O Rei). He is also a member of the American National Soccer Hall of Fame.

Asian influence

Alberto Ken’ya Fujimori (born in Lima, Peru on July 28, 1938) is a Peruvian politician of Japanese descent (he also has Japanese citizenship). He served as President of Peru from July 28, 1990 to November 17, 2000. Fujimori is a controversial figure. He was credited with uprooting terrorism in Peru and restoring the economy, though his methods have drawn charges of authoritarianism. He is alleged to be accountable for a number of human rights abuses during his presidency, for which he is currently facing trial.

Bruce Kastulo Chen (born June 19, 1977 in Panama City, Panama) is a pitcher for Major League Baseball who is currently signed with the Kansas City Royals. He attended Institute of Panama and studied civil engineering during the baseball off-season at Georgia Tech. He is from the little-known ethnic Chinese community in Latin America. His paternal grandfather, Kuen Chin Chan Lee, joined his brothers and other relatives in Panama when he was 9. Bruce’s maternal grandmother, Kuen Yin Liu de Laffo, was actually born in Panama but her family returned to China after a fire destroyed their home. After years of hard labor, she was able to return to Panama at age 24. Both of Bruce’s grandparents have died, but he hopes to reconnect with his Chinese roots someday. Chen has previously played for the Baltimore Orioles, Houston Astros, Boston Red Sox, Cincinnati Reds, Montreal Expos, New York Mets, Philadelphia Phillies, Atlanta Braves, among others.

Native influence

Rigoberta Menchú Tum (born January 9, 1959 in Chimel, Quiché, Guatemala) is an indigenous Guatemalan, of the Quiché-Maya ethnic group. Menchú dedicated her life to publicizing the plight of Guatemala’s indigenous peoples during and after the Guatemalan Civil War (1960-1996), and to promoting indigenous rights in the country. She was the recipient of the 1992 Nobel Peace Prize and Prince of Asturias Award in 1998. Menchú is a UNESCO Goodwill Ambassador. She is the subject of the testimonial biography I, Rigoberta Menchú (1983) and the author of the autobiographical work, Crossing Borders.

Juan Evo Morales Ayma (born October 26, 1959 in Orinoca, Oruro Bolivia) is the President of Bolivia. He is popularly known as Evo and has been declared the country’s first fully indigenous head of state since the Spanish Conquest over 470 years ago. This claim has created controversy, though, due to the number of mestizo presidents who came before him. Morales is the leader of Bolivia’s cocalero movement – a loose federation of coca leaf-growing campesinos (farmers) who are resisting the efforts of the United States to eradicate coca in the province of Chapare in central Bolivia. Morales is also leader of the Movement for Socialism political party (Movimiento al Socialismo,with the Spanish acronym MAS meaning “more”).

Middle Eastern influence

Salma Hayek Jiménez (born September 2, 1966) is an Academy Award, Golden Globe, and Emmy-nominated Mexican-American actress. She is also a Daytime Emmy-winning director and an Emmy-nominated TV and film producer. Hayek has appeared in more than thirty films and performed as an actress outside of Hollywood in Mexico and Spain. Hayek’s charitable work includes increasing awareness on violence against women and discrimination against immigrants. Hayek was born in Coatzacoalcos, Veracruz, Mexico. She is the daughter of Diana Jiménez, an opera singer and talent scout, and Sami Hayek, an oil company executive. Hayek’s father is of Lebanese descent and her mother is of Spanish descent.

Shakira Isabel Mebarak Ripoll (born February 2, 1977), known simply as Shakira (Arabic: شاکیرا), is a Colombian contralto singer, songwriter, instrumentalist, record producer, dancer, philanthropist and occasional actress who has been a major figure in the pop music scene of Latin America since the mid-1990s. In 2001, she broke through into the English-speaking world with the release of Laundry Service, which sold over fifteen million copies worldwide. A two-time Grammy Award-winning, seven-time Latin Grammy Award-winning and fifteen-time BMI award-winning artist, Shakira is the highest-selling Colombian artist of all time, having sold more than 50 million albums worldwide according to BMI. She is also the only artist from South America to reach the number-one spot on the Billboard Hot 100, the Australian ARIA chart, the United World Chart and the UK Singles Chart. Shakira was born on February 2, 1977 in Barranquilla, Colombia. She is the only child of Nidya del Carmen Ripoll Torrado, a Colombian of Spanish and Italian ancestry, and William Mebarak Chadid, of Lebanese descent.

European influence

Íngrid Betancourt Pulecio (born December 25, 1961, Bogotá, Colombia) is a Colombian politician, former senator and anti-corruption activist. Betancourt was kidnapped by the FARC, a Colombian guerilla organization, on February 23, 2002 while campaigning for the presidency. She had decided to campaign in an area of high guerrilla presence and ignored warnings from the government, police and military not to do so. She was dramatically rescued from the FARC guerrilla group along with other hostages. She was considered a key hostage for a possible humanitarian exchange of prisoners for hostages with the government of Colombia. Besides Colombia, her kidnapping has received wide coverage in France due to her French nationality.

Verónica Castro (born October 19, 1952 in Mexico City) is a Mexican actress, singer and host. She is the mother of singer Cristian Castro and Michell Castro and the sister of telenovela producer José Alberto Castro. She started her career as a television actress. This is where she met Manuel “El Loco” Valdez, father of her son Cristian. She is best known for starring in fotonovelas and telenovelas.

Mixed heritage – los mestizos & los mulatos

Northern Belize is home to the largest mestizo population in Belize. The term “mestizo” refers to individuals of mixed Spanish (European) and Native (Indigenous) descent. In Belize, where these two young ladies are from, a mestizo refers to a person of mixed Spanish and Yucatan Mayan descent whose primary language is Spanish and religion Catholic. Because of the large mestizo population within Orange Walk and Corozal, northern Belize demographically resembles Mexico’s Yucatan Peninsula more than any Belizean region.

Mulatto (from Portuguese or Spanish mulato and possibly from the Arabic muladi) is a person who has both black African and white European ancestry. It can also be used as an adjective to describe something as a light brown color. This word is regarded as pejorative or even offensive by most English speakers but this is not the case in Spanish. It has been used since slave times to define a person of mixed heritage. Mulattos represent a significant portion of various countries in Latin America. A sample of their percentages follows: Belize (approx. 24.9%), Dominican Republic (approx. 73%), Brazil (approx. 38.5%), Cuba (approx. 24.86%), Colombia (approx. 14%), Puerto Rico (approx. 4.4%), and Haiti (approx. 5%). The roughly 200,000 Africans brought to Mexico were for the most part absorbed by the mestizo populations of mixed European and Amerindian descent. The state of Guerrero once had a large population of African slaves. Other Mexican states inhabited by people with some African ancestry, along with other ancestries, include Oaxaca, Veracruz, and Yucatan.

*Percentages based on the 2010 CIA World Factbook

Assimilation

Some Hispanics may have assimilated.

Cameron Diaz was born in San Diego, California to Emilio Diaz and Billie (née Early). Diaz’s father is a second-generation Cuban-American and her mother is Anglo-German. On one occasion when Diaz was asked if she can speak Spanish, she responded saying: “I know what you’re saying, I really do. I just cannot respond to you back in Spanish. I can barely speak English properly. I didn’t grow up in a Cuban or Latin community. I grew up in Southern California on the beach, basically. And I’m third generation. I’m of Cuban descent, but I’m American.”

You may not even know that someone is Hispanic from their name…
Governor Bill Richardson

William Blaine “Bill” Richardson III (born November 15, 1947) was Governor of New Mexico until 2011. He was a candidate for the Democratic Party’s nomination to run for the President of the United States in 2008. He previously served as a U.S. Representative, Ambassador to the United Nations, and as the U.S. Secretary of Energy. He was chairman of the 2004 Democratic National Convention as well as Chairman of the Democratic Governors Association in 2005 and 2006. Richardson has been recognized for negotiating the release of hostages, American servicemen, and political prisoners in North Korea, Iraq, and Cuba. He has been nominated four times for the Nobel Peace Prize. Bill Richardson was born in Pasadena, California to William Blaine Richardson Jr. (1891-1972), a banker who lived and worked in Mexico City for decades, and María Luisa López-Collada Márquez (born 1914). Just before Richardson was born, his mother was sent to California, where her husband’s sister lived, to give birth because, as Richardson explained, “My father had a complex about not having been born in the United States.” Three of his four grandparents were Mexican, and he identifies himself as Hispanic. Richardson was raised in Mexico City.

Religious Diversity

When most people think of Hispanics, they tend to think of Catholicism. Roman Catholicism is the faith that Spaniards brought with them from Spain to the New World. It continues to be the predominant religion of most Hispanics. There are, however, Protestant minorities among Hispanics. Most Protestant Hispanics belong to Evangelical and Pentecostal churches. There are many that belong to other churches too, though. Besides Christianity, however, Hispanics have a multitude of other religious beliefs. There are Jewish Hispanics as well as Muslim Hispanics (of course). I’ve met Buddhist Latinos and have heard of Bahai Hispanics. Many Latinos follow other esoteric beliefs systems, too, such as Santeria, Spiritism, Santuario, Candomble, Palo Mayombe, Voodoo, Curanderismo as well as many other non-traditional religions. It should come as no surprise that some Latinos are also atheists.

Political Views and Movements

The political views of Latinos can range from the far left to the far right. Communism and socialism hold a strong fascination for many Hispanics. Indeed, I have met many Dominicans whose name is Vladimir and Ivan due to their parents’ admiration of Russians with the same names. In addition to this, though, as can be found in the United States, there are Republican and Democratic Hispanics. Some are anarchists and others are particularly capitalists.

To conclude, Hispanics come from many different countries. They speak many languages and belong to many races and ethnicities. Some are not merely of a particular race but can be mixed.. As cited above, Latinos have diverse opinions regarding politics. Although there are some things that bond them, they are not static. Keeping this in mind, when introducing someone to Islam, it would be beneficial to first find out more about them — where they are from, what do they believe, do they prefer beisbol or futbol, what is their background, and what do they think? Know who you are talking to. In this way, you may be able to more effectively tell them about the beauties of Islam.

April - June 2012, Latino Muslims

Various Latino Muslim Events

Yo y mi Gente!

https://www.facebook.com/events/358916550836352/

[When]
Saturday, May 26, 2012

[Time]
7:00pm until 8:30pm in EDT

[Description]
Feat. Brother Mujahid Fletcher & Imam Abdullah Daniel Hernandez
Understanding our unique position as a Latino American embracing Islam. Defining who were are to our love ones. Redefining our new identity within the Muslim community and overall society.

Entender nuestra posición única como Latinos Americanos quien abrazar el Islam. Definir quiénes somos a nuestros seres queridos. Redefinición de nuestra nueva identidad dentro de la comunidad Musulmana y la sociedad en general.

www.icnaconvention.org
Date: Saturday, May 26th, 2012
Time: 7:00pm – 8:30pm

~ This is a part of the 2012 ICNA-MAS Convention ~

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The Turning Point in Their Lives. When, Where, Why Islam?

https://www.facebook.com/events/187876771334724/

[When]
Sunday, May 27, 2012

[Time]
3:00pm until 5:00pm in EDT

[Description]
ICNA-MAS Convention 2012 Parallel Session:

Date: Sunday, May 27th, 2012
Time: 3:00pm – 5:00pm
Room: 21
Panelist: Br Ryan Harris, Br Mujahid Fletcher, Imam Abdullah Daniel Hernandez, Sr Hujrah Wahhaj and Sr Wendy Diaz

Thousand of converts revert to Islam here in the west. Many don’t have the support from their families yet with patience, courage and strong faith in the the one and only Allah SWT; they continue to over came trials and obsticles along the way. Please, join us and learn about the turning point in their lives. When, Where, Why Islam…

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Muslim Convert Social – Cinco de Mayo

By The Institute of Islamic Information and Education

https://www.facebook.com/events/426128237416314/

Location: IIIE, 4390 N. Elston, Chicago, IL

Date/Time:
Saturday, May 5, 2012
3:00pm until 5:00pm

Come join the blossoming Muslim Convert community of Chicagoland in our first monthly Convert Social! For this Cinco de Mayo themed gathering, we will feature authentic Mexican cuisine prepared by our beloved Latina Muslim sister Raquel. Sharing a unique life experience as a recent Muslim Convert will be sister Kanika Aggarwal, entrepreneur and founder of Habibi Halaqas. Our goal in hosting this event to have a regular informal gathering where new Muslims can meet, network, bond, and share their experiences in a fun, relaxed atmosphere. This event is geared to Muslim Converts, but all are welcome to come, meet new people, and enjoy the festivities of Cinco de Mayo!

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Latino Muslim in Toronto

http://toronto.kijiji.ca/c-community-activities-groups-Latino-Muslims-en-Toronto-W0QQAdIdZ390557767

‘Latino Muslim in Toronto’ is a unique group made up of Spanish speaking women, Muslim and non-Muslim who share an interest in Islam. Our goal is to create friendships, built a strong sisterhood, grow together in knowledge and come together to remember Allah.

We believe together we can encourage and support each other and with Latinos being the fastest growing minority in Islam we want to bring the Latino Muslim community together in Toronto and if Allah wills bring the message of Islam to our non-Muslim brothers and sisters in our Latino community.

We meet weekly every Saturday at 5pm.

Location: Toronto, North York, ON M3J 2M9, Canada (address can be given over the phone or via email)

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Islam in Mexico

As Salamo Aleikom,

I hope inshAllah this e-mail reach you in the best of health,

AlhjamduliAllah Allah Sw has open the heart for a Brother who is not Spanish to help Brs and sis. in Mexico. We haven’t have the chance to help him but now is our chance. Attached is the picture of the Masjid in San Cristobal. The Brother standing on the right is the imam from the Masjid in Mexico City, the one next to him is the Iman in Chiapas. He is original from that land. People from that part of Mexico are indigenous Maya. There are 500 Muslim amongst them MashAllah.

After helping in Mexico City Masjid, Br. Abdul Qadir is going to travel the first week of January to Chiapas. He needs money for the masjid carpet and roof. If you cannot donate money you can donate used hijabs or abayas in good condition .

Please bring your donations to Al-Huda Books before the Dec 30Th.

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Chicago Events

Assalam Aleikum sisters!

It has been a great blessing last Friday, April 20, 2012 to begin studying The 40 Hadith of Iman al Nawawi presented by sister Hazel Gomez.

Sister Hazel explained: – Who was Iman Nawawi?
– His qualities
– Why he was successful
– The Significance of the 40 Hadith
– Why he chosed 40 Hadith

DUAS FOR THOSE WHO TEACH AND TRANSMIT ISLAMIC KNOWLEDGE:

Prophet Muhammad PBUH not only encourages Muslims to seek knowledge in order to convey Islam to others but also invokes prayer for those who teach and transmit Islamic knowledge to others. Keep in your Duas sister Hazel Gomez for imparting Islamic knowledge in the Halaqas(Islamic circle of study) for sisters in North East Chicago.

A DEEP STUDY OF THE 40 HADITH OF IMAN AL-NAWAWI

Among the most accepted and comprehensive collections of Hadith is Iman al-Nawawi’s (40 Hadiths).
The text contains great precepts of the religion. Join us! for this great opportunity to study with sister Hazel Gomez, a young community leader. She will explain the hadiths narrated by Iman al-Nawawi.

MARK YOUR CALENDARS!!!

1. Next presentation of The Study of the 40 Hadith by sister Hazel Gomez is Friday, June 15, 2012 at 6:30pm at sister Rebecca’s house.
Sisters interested in this study contact sister Rebecca for address information. This is also an email address to keep you informed on the halaqas for sisters, and other activities, festivities, programs for the community hosted by Muslimahs Of Chicago. Find Muslimahs Of Chicago on Facebook.

2. COME AND JOIN US! THE 12TH ANNUAL SISTERHOOD EVENT BY MUSLIMAHS OF CHICAGO AT MCC,

Saturday, May 12, 2012 at the Muslim Community Center; 4380 N Elston Avenue, Chicago, IL 60641 (Red Room, 1st floor) at 3:00pm-5:30pm.

Theme: ETHICS TO DEVELOP THE BONDS OF SISTERHOOD. Topics presentations based on the theme by sisters Amal Ali and Amina Sayeed.

Dinner, child care…Entrance is Free! meet and bond with your sisters in Islam!

ALHAMDULILLAH!!!!

Since the first Halaqa and Annual event started for convert Spanish speaking sisters with our beloved sister Mary Ali (May Allah be pleased with her) in North East Chicago with her great presentation: The Rights And Duties of A Muslim Wife in September 8, 2001, SUBHANALLAH!!

The halaqas or Islamic Circle of studies continues, The Annuals sisterhood events continues, so many get together activities flourished such Iftars togethers, Eid pot luck, picnics in Summer and more social events. Many sisters contributed to enrich this community, may Allah bless them.

It is also beautiful to see in the Halaqas the diversity of women coming and getting together for the cause of Allah.

GREETINGS AND SALAMS OF MCC DAWA CHAIRMAN:

Brother Quadri Syed
As many or some of you know, the Islamic classes for Spanish speaking sisters started at MCC, the Muslim Community Center, Elston Avenue
in March 29 of 2003 and continued there for several years. The presence of this group of sisters was acknowledged by MCC Administration. One day I received a phone call of MCC office to ask of how are the sisters and if the classes continues. I responded that Alamdulillah we are fine and the classes for sisters continues in sister’s houses for the comfort and lectures are in English in North East Chicago.

It was good news for MCC administration to know that the sisters continue with their Islamic studies(Halaqas)
MCC opens its doors to continue with the halaqas, dawa events, get together activities that allow sisters to come together for the sake of Allah.

Alhamdulillah! MCC is our home base to continue with the halaqas and much more that benefit us in Islam.
Brother Quadri Syed, MCC Da’wa Chairman sends special salaams to all of you.

GOOD NEWS!

InshaAllah after Ramadan and Eid celebrations, to continue in deep study the 40 Hadith with sister Hazel Gomez; the Halaqa will be twice a month.

One presentation will be at sister’s Rebecca house and the other presentation will be at MCC on Friday evenings.

Jan - Mar 2012, Latino Muslims

The Message to Non-Muslims

By The LADO Group

بِسْمِاللَّهِالرَّحْمَنِالرَّحِيمِ

What is the reason for this statement? Why do we need a message for non-Muslims? Why do we need a specific message to Latin Americans? In the first place, the purpose of being for the LADO Group (in English figures, Latin American Dawah Organization or The Organization for the Propagation of Islam to Latin Americans) is the propagation (or dawah) of Islam to any interested person. However, LADO’s emphasis is on teaching Islam to Latinos or Hispanics. Our basic mission is “… to promote Islam among the Latino community in the US and in our countries. We do this by becoming educated Muslims and working with other Muslims with such goals … “

Since the beginning of history, humanity has searched for the meaning of our existence – Who are we? Why are we here? Where are we going? Where did we come from? What happens after death? What is good and what is bad? Is there a supernatural world? What is the purpose of my creation? Islam gives answers to these and more questions. Let’s start with the basics of Islam.

Basic beliefs of Islam (Here)

Five pillars of Islam

1. The testimony of faith or the chaháda (šhahadah, شهادة) is the first of the five pillars of Islam. “Chaháda” means “witness” or “testify” in Arabic. The chahada is the Muslim declaration of belief in the oneness of God and in Muhammad as his final prophet. The recitation of the chaháda is done publicly. It is said daily by Muslims. Saying this creed in public automatically makes one a Muslim. The statement goes:

أشهد أن] لا إله إلاَّ الله و [أشهد أن] محمد رسول الله]

“I bear witness that there is nothing worthy of worship except God and Muhammad is his messenger.”

2. Prayer (Salat, صلاة) – The establishment of five mandatory prayers daily is the second pillar of the Islamic creed. It is the ritual prayer done by Muslims in supplication to God. In Arabic it is known as salát and in Spanish the azalá. The azallah is obligatory on all adult Muslims. In Central and South Asian languages ​​such as Persian (from Iran), Urdu (from Pakistan), Hindi (from India) and several Turkish languages ​​the prayer is commonly known by the term namaz (نماز).

The purpose of salát is above all to act as an individual’s communion with God. Prayer allows one to stand before God, thank and praise Him, and ask Him to show you the “straight path” (as mentioned in the opening chapter of the Qur’an “Suratul-Fatijah” which is recited in each I pray). Furthermore, the daily ritual prayers serve as a constant reminder to Muslims to be thankful for God’s blessings. It ensures that every Muslim gives Islam priority over all concerns, especially by turning his life around God and submitting to His will. The salát also serves as a formal method of remembrance of God.

The azala is also mentioned as a means of keeping the believer safe from moral deviation and social evil. (Quran 29:45):

Recite what has been revealed to you from Scripture! Make the azallah! The azala prohibits dishonesty and the reprehensible. But the remembrance of Allah is even more important. Allah knows what you do. “

3. Paying the obligatory tithe (Zakât, زكاة) or the azaque is the third of the five pillars of Islam. Refers to spending a fixed portion of your wealth, which is generally 2.5% of total savings, for the poor or needy, the people whose hearts need to be reconciled, the slaves, those who are in debt, those who are on the way. of God, and the travelers of the society. The basis of sazak is given in Qur’an 9: 103:

“Deduct an alms from their goods to cleanse and purify them with it! And pray for them! Your prayer calms them. Allah hears everything, knows everything. “

4. Fasting (Sawm, صوم) is refraining from eating, drinking, smoking and for the married, satisfying sexual needs from dawn to dusk in the month of Ramadan, the ninth month in the Islamic lunar calendar.

Fasting during the month of Ramadan is specifically mentioned in three consecutive verses of the Quran:

Believers! Fasting has been prescribed for you, just as it was prescribed for those who preceded you. Perhaps, thus, you fear Allah. (2: 183)

(Fasting for) counted days. And who of you is sick or traveling, an equal number of days. And those who, being able, do not fast will be able to redeem themselves by feeding the poor. And if one does good spontaneously, so much the better for him. But it is better for you to fast. If you only knew … (2: 184)

Es el mes de Ramadán, en que fue revelado el Corán como dirección para los hombres y como pruebas claras de la Dirección y del Criterio. Y quien de vosotros esté presente ese mes, que ayune en él. Y quien esté enfermo o de viaje, un número igual de días. Alá quiere hacéroslo fácil y no difícil. ¡Completad el número señalado de días y ensalzad a Alá por haberos dirigido! Quizás, así seáis agradecidos. (2:185)

The prohibitions during Ramadan include not eating, not drinking, and not having sexual intercourse between sunrise (fajr), and sunset (maghrib). During Ramadan, Muslims are also expected to put more effort into following the teachings of Islam by refraining from violence, anger, envy, greed, lust, angry and / or sarcastic responses, and gossip. Muslims must go the extra mile to get along with each other more than normal. All indescent and irreligious sights and sounds are to be avoided. Purity of thought and action is important. Fasting is a deeply personal act of worship in which Muslims seek a level of closeness to God. The act of fasting directs the heart away from worldly activities and its purpose is to cleanse the soul and rid it of harm.

Fasting during Ramadan is not mandatory for various groups for whom it would be unduly troublesome. Boys before the onset of puberty are not required to fast, although some do. Also some young children fast for half the day instead of a full day so they learn how to fast. However, if puberty is delayed, fasting becomes mandatory for both males and females after a certain age. According to the Qur’an, if fasting is dangerous to health, for example people with a disease or a medical condition or certain people of legal age, they excuse them. For example, diabetics and pregnant or breastfeeding women are not expected to fast. According to the Hadith, observing the Ramadan fast is not allowed for menstruating women. Other individuals for whom it is generally considered acceptable not to fast are those who are in battle, and travelers who intend to spend less than five days away from home. If the condition preventing fasting is only temporary, it is required to make up the missed days after the month of Ramadan but before the next Ramadan arrives. If your condition is permanent or will be present for an extended amount of time, one can make up for the fast by feeding a person in need for each day that one misses the fast.

The Islamic holiday of Eid ul-Fiter (عيد الفطر) marks the end of the Islamic fast of the month of Ramadan. Eid ul-Fiter is also known by other names throughout the Muslim world.

5. The pilgrimage to the holy city of Mecca is called Hach (حج) and it is the fifth of the Islamic pillars. This is done during the Islamic lunar month of Zul-Hichah. It is mandatory once in a lifetime for every healthy Muslim who can do it.

Despite some physical difficulties, pilgrims who complete Hajj consider it one of the greatest spiritual experiences of their lives. Many Muslims regard Hajj as one of the great achievements of civilization because it brings together people from around the world and focuses it on a single goal: the worship of God without pretensions to race or social status.

The rites of Hajj have deep psychological significance for Muslims. The pilgrimage is generally a very profound experience for those who participate. When life is lived according to the precepts of religion and the mind is in suitable condition, the pilgrimage can transform the spirit of the individual.

Six Articles of Belief

In the Hadiths of Al-Muslim and Al-Bukari, Muhammad, the messenger of God, explains, “That (faith or al-Imam) is to affirm your faith in God (Allah), his angels, his holy books, his messengers and the last day, and to believe in divine destiny be it good or bad. “

The six articles of faith are:

1. The belief in God (Allah), the Only One. There is no one and nothing else worthy of worship (the concept of taujíd). Taujid (توحيد) means the unity of God. It is the most basic pillar on which all Islam rests. Such is the importance of the taujíd that the next chapter of the Qur’an (112) is said to be 1/3 of the scripture:

“[1] Say:« He is Allah, One! [2] God, the Eternal (on whom everything depends). [3] He has not begotten, nor has he been begotten. [4] And no one is like Him. “”

Fakhrud-Din Ibn Asakir, a prominent Islamic scholar, in his book Brilliance of the Minares wrote the following about the Sunni creed:

Know, direct us Allah, that it is obligatory upon every responsible person to know that Allah is the only God in His domain.

He created the entire world, the upper and the lower, the Arsh and the Kursiyy, the heavens and the earth, and what is in them and between them. (See al-Furqan chapter of the Qur’an, 2).

All creation is subjugated to His Power. No movement of speck happens except by His will. He has no manager for creation with Him, and He has no partner in His domain. (See Quran chapters al-An’am 110, at-Taubah 129, and Surat Az-Zumar 62).

They attribute him alive and He is the Qayyum (the Holder of all that exists). Sleep does not seize him or drowsiness (See Qur’an al-Baqarah chapter 255).

He is the one who knows about the hidden and unforeseen and what is evidenced by his creation. Nothing on earth or in heaven is hidden from Him. He knows what is on earth and in sea.

Not a leaf falls without Him knowing about it. There is no grain in the darkness of the earth, nor anything that is wet or dry but is inscribed in a clear book. His knowledge encompasses everything. He knows the count of all things. (See the chapter of the Qur’an “the Geniuses” al-Jinn, 28).

He does what He wants. He has the power and energy to do what He wants. (See Quran chapters Suratul-Qaf 29 and Surat at-Takuir 29).

His domain belongs to Him and He needs none; Glory and omniscience belong to Him. He owns the decision and the creation. He has the names of perfection. No one hinders what He decreed. No one prevents what He gives. He does in His domain what He wants. He governs His creation with what He wants. (See Quran chapters al-Ma’idah 120, adh-Dhariyat 58, Surat Fussilat 12, ‘Ál `Imran 4, al-`Isra’ 23, Surat al-Qasas 68, adh-Dhariyat 56, and Surat Yunus 99).

He does not expect reward and does not fear punishment. (See Qur’an chapter adh-Dhariyat 57).

No one has a claim over Him, and no one rules over Him. Every endowment from Him is due to His generosity and every punishment from Him is just. He does not ask what He does, but He will ask others. (See Quran chapters al-`Anbiya ’23 and an-Nur 21).

He existed before creation. He doesn’t have a before or after. He does not have an above or a below, a right or a left, a front or a back, a set or a part (See Quran chapter ash-Shura 11).

It should not be said: Since when did He exist? Or Where is He? Or How is He? He existed without a place. He created the universe with his will created the existence of time. He is not limited to time and does not have a place.

Your management of one issue does not distract you from another. Disappointments do not apply to Him, and the mind does not encompass Him. He is not conceivable in the mind. It cannot be imagined or depicted with deception. He does not cling to disappointments or thoughts. (See al-Ikhlaas chapter of the Qur’an 112: 4, ash-Shura 11 and Yasin 82).

The goal of Muslims is to achieve perfection of worship. There is a very famous saying that we are told that the Prophet Muhammad, peace be upon him, gave us: that we should worship God as if we could see him. And, although we cannot see Him, we believe that He is in perpetual watch over us.

2. The belief in all the prophets and messengers of God is a standard of Islam. Islamic tradition dictates that God sent prophets to every nation. Every prophet, except for Muhammad (peace be upon him), was sent to convey God’s message to a specific group or a specific nation. Muhammad’s mission is one for the whole of humanity.

The concept of prophecy in Islam is broader than in Judaism and Christianity. Muslims distinguish between a “rasul” (a messenger) and a “nabi” (a prophet). Both are divinely inspired recipients of God’s revelation. However, the messengers are given a message for a community in the form of a book and, unlike the prophets, the success of the messengers is assured by God. While all messengers are prophets, not all prophets are messengers. All prophets are in high esteem and many are mentioned by name in the Quran. All the prophets received the wahi (revelation) from God. The revelations of the prophets who received a Charía (divine code for life) are collected and put together in the form of a holy book. These prophets are also messengers.

The first prophet is Adam and the last prophet is Muhammad. Many prophets have titles which are called or known that way. The title of Muhammad (peace be upon him) is Seal of the Prophets. The title of Jesus (peace be upon him) is Messiah and Word of God. Jesus is considered a prophet like others before him. He is one of the greatest prophets and like many Christians, Muslims believe that he was the result of a miraculous birth. There are traditionally five prophets that are considered especially important in Islam: Noah (Nuh), Abraham (Ibrahim), Moses (Musa), Jesus (Isa) and Muhammad. Together these special prophets are known as Ulul Azmi (or the Resolute). There are many incidents and narratives from the lives of many prophets mentioned in the Quran. The Qur’an has a special focus and rhetorical emphasis on the careers of the first four of these five important prophets. Of all the figures before Muhammad, Moses is the most frequently mentioned in the Qur’an.

Prophet Muhammad is the last prophet sent to mankind. He is the best example of the Muslim character. Much has been written about him. Everything written indicates that he was a sincere, truthful, wise, courageous, patient, humble, compassionate, pious, respectful, generous, patient, optimistic, and grateful man.

3. The belief in the Holy Scriptures (kutub) sent by God (including the Koran) is a fundamental doctrine of Islam. The Holy Scriptures are the expedients that were dictated by God to the prophets. They include the Suhuf-i-Ibrahim (the scrolls of Abraham), the Tawrat (the Torah), the Zabur (the Psalms), the Inyil (the Gospel), and the Qur’an.

4. Creencia en los ángeles. En el Corán, los ángeles se llaman “Malaa’ ikah” (la forma singular es malak, similar a la palabra en hebreo mal’ach). La creencia en ángeles es central al Islám. El Corán, por ejemplo, fue dictada al Profeta Mujammad (la paz sea con él) por el jefe de todos los ángeles, el arcángel Gabriel (Yibríl). Los ángeles son los agentes de la revelación en el Islám.

In Islam, angels are benevolent beings created from light and do not possess free will. They dedicate themselves totally to the worship of God and perform certain functions under His Order, such as recording every human action, putting a soul to the newborn child, maintaining certain environmental conditions of the planet (such as consolidation of vegetation and distributing rain) and taking the soul at the hour of death. Angels are described as being beautiful and having different numbers of wings (Gabriel is credited as having 600 wings in their natural form, for example). They have no gender. They can take on human form but only in appearance. As such, angels do not eat, procreate, or commit sin as human beings do.

According to most Islamic scholars, angels are incapable of sin and therefore cannot fall from the grace of God. Satan, who is described as a fallen angel by Christians, is considered a separate entity made of fire. These creations are called geniuses. Geniuses, such as Satan, can choose to do wrong because they have free will like human beings. In Islam, Satan is not considered a fallen angel. The following verse of the Qur’an indicates this succinctly:

And when we said to the angels: ‘Bow down to Adam!’ They prostrated themselves, except Iblis (Satan), who was one of the geniuses and disobeyed the order of his Lord. ” (Surat al-Kahf, 18:50).

Angels, unlike the fiery nature of jinn, are beings of quality and cannot choose to disobey God, nor do they possess the ability to do evil.

Angels have various functions. Archangel Gabriel is credited with sending God’s message to all the prophets (including the Psalms, the Torah, other books of the Bible, and the Qur’an). Other angels include Michael unloading control of vegetation and rain, Sarafiel (Israfil) will blow the trumpet on the Day of Judgment (Resurrection Day), and Azrael, the angel of death. The angels Nakir and Munkar are assigned to interrogate the dead before Judgment Day; and there are nineteen angels who fearlessly oversee the punishments of hell (Surat al-Muddazzir, 74:30). There are eight massive angels that serve as pillars of the Throne of God (Surat al-Haaqqa, 69:17). Each human being is assigned two angels to write a record of all the actions done by the individual throughout his life,

Human beings do not become angels after death as is commonly thought today. People will be resurrected physically with body and soul to be judged by God on the Day of Judgment. This brings us to our next point.

5. Belief in the Day of Judgment and in the resurrection (life after death). The day called Yaum al-Quiyamah (يوم القيامة literally “day of resurrection”) is the Last Judgment in Islam. The belief in Quíyámah is a fundamental doctrine of the Islamic faith. The trials and tribulations associated with it are detailed in the Qur’an and Hadith. There are many comments from Islamic expositors and school authorities such as al-Ghazali, Ibn Kathir, Ibn Majah, Mujammad al-Bukari, and Ibn Kuzaimah who explain Quyámah in detail. All people, whether Muslim or not, are responsible for their deeds and are judged equally by Allah (God) (see Qur’an 74.38). The Quíyámah is also the name of the 75th Surata (chapter) of the Qur’an.

Quiyamah is known by many names. It is called “Day of Resurrection” in the Holy Quran 71:18. It is also known as “the Hour” (Quran 31:34, 74:47), the “Day of Counting” (Quran 72: 130), “Day of Gathering,” “Day of Reckoning,” and “Day of Punishment. ”(Quran 74: 9).

In a time unknown to man but predetermined, when people do not expect it, Allah will give permission for Quyámah to begin. The archangel Israfil, designated the Caller, will sound a trumpet sending a “Blast of Truth” (Quran 50: 37-42, 69: 13-18, 74: 8, 78:18). This event is also found in the Bible and is known as “Chofar Blowing Day” found in Ezekiel 33: 6.

The Qur’an mentions the duration of the Quyámah Day as 50,000 years. Maulana Muhammad Ali interprets this verse (ayat) as, “… One day of man’s spiritual advancement is described as being equal to fifty thousand years to demonstrate the immense greatness of that advancement. Or, the day of fifty thousand years may be the day of the final triumph of Truth in the world, from the time when revelation was first granted by man. “

During the trial, the man or woman’s book of facts will be opened, and they will be informed of every action they did and every word they said (Quran 54: 52-53). Actions taken during childhood are not judged. The factual account is so detailed that the person will be in awe of how comprehensive the account is. Even minor and trivial facts are included. When the Hour begins, some will deny that the Day of Quíyámah is occurring and will be warned that the Quíyámah precedes the Day of Sorrow (Qur’an 30: 55-57, 19:39). If one denies an act that he has committed, or refuses to acknowledge it, the parts of their bodies will testify against him.

Through judgment, however, the underlying principle is one of complete and perfect justice administered by Allah. The accounts of the judgment are also filled with emphasis that Allah is merciful and forgives, and that mercy and forgiveness will be granted on that day as it is due.

The coming of the Majdi (“the divinely directed”) will precede the second coming of Jesus (‘Isa). Islamic scholars agree that Jesus and the Majdi will work together to fight evil in the world and cement justice on earth.

“Although the entire duration of the existence of the world has already been exhausted and there is only one day before Quíyáma (Day of Judgment), Allah will extend that day to such a length of time, as to accommodate the kingdom of a person from my family (Ajlul Bayt) may he be called by my name. He will then fill the earth with peace and justice as it will have been filled with injustice and tyranny before then. ” Sajih Tirmizi, V2, P86, V9, P74-75.

6. Belief in destiny (fate) (Qadar). Qadar is generally translated as “destiny.” It is a representation of the belief called al-qada wal-qadar in Arabic. The phrase means “divine decree and predestination.” This phrase reflects the Muslim belief that God has measured each person’s life, their portion in life whether good or bad, and whether they will follow the righteous and godly path or not. This is why when Muslims refer to the future, they will say the phrase “Incha’Aláh,” or “by the will of God.” This is also found in Spanish – “hopefully” and “if God wants.” The phrase recognizes that human knowledge of the future is limited and that everything that can or cannot happen is under God’s control.

Muslims believe that divine destiny was recorded on the Preserved Tablet (al-Lawhul-Mahfuz) by God and that everything that has happened and will happen and that will come to pass is written. Many non-Muslim people have a problem with this concept because it is misunderstood. According to this belief, the action of a person is not caused by what is written on the Preserved Tablet but the action is written on the Preserved Tablet because God knows what the person will do and what the nature of the person will cause it to do.

Another perspective claims that God is the All-Knowing and therefore has wisdom of all possible futures. With divine power, God then judges what future will be allowed and man’s choice is among those God-approved possibilities.

Misconceptions

Is Islam an Arab religion?

Only about 12% of the Muslims in the world are Arab. There are more Muslims in Indonesia, for example, than in all the Arab countries combined. There are large populations of Muslims also in India, China, other parts of Asia, and in Africa. There are also significant Muslim populations in Europe.

Arabs belong to various religions including Islam, Christianity, the Druces, Judaism or others. There are other distinctions within each of these groups. Some religious groups have also developed new identities and practices of faith outside of the Middle East. One has to be careful to distinguish religion from culture. Although the Arabs are connected by language and culture, they have diverse religions. Some of the common ideas about Arabs is to think that Arab traditions are Islamic, or that Islam unites all Arabs. Most Arabs are Muslims but most Arabs in American countries are Catholic or Orthodox Christians, for example. However, in some areas, the majority are Muslim.

Islam and terrorism

When a gunman attacks a mosque in the name of Judaism, an Irish Catholic guerrilla sets a bomb in an urban area, or when Orthodox Serbs rape and kill innocent Muslim civilians, these acts are not used to stereotype an entire religion. These acts are never attributed to the religion of the authors. With all this, how many times have we heard the words ‘Islamic terrorists’ or ‘Muslim fundamentalist’ etc. linked to violence?

It should be clear that using the terms “Muslim terrorist” or “Islamic terrorist” or whatever is an oxymoron. A Muslim who kills innocent people is doing a huge sin. The very phrase is offensive and degrading to Islam. It must be avoided. When the general level of knowledge and understanding about Islam is increased, it is expected that people will keep the words “terrorism” and “Islam” separate from each other.

The Holy Quran, the word of God, teaches us many things about respect for human life:

“Do not kill anyone that God has forbidden, except for the right reason. If someone is killed without reason, we give authority to his close relative, but that this one does not exceed in revenge. It will help you. ” Holy Quran 17:33

“If, on the contrary, they incline towards peace, lean towards it too! And trust in Allah! He is the All-Hearing One, the All-Knowing One. ” Holy Quran 8:61

“Anyone who kills a person who has not killed or corrupted anyone on earth, would be as if they had killed all Humanity. And anyone who saved a life, would be as if they had saved the lives of all Humanity. Our envoys they came to them with clear proofs, but despite them, many committed excesses on earth. ” Quran 5:32

If one analyzes the situation, the question that must matter is: Is it true that the teachings of Islam encourage terrorism? The answer: Certainly and absolutely not! Islam unequivocally prohibits terrorist acts that are carried out by some deviant people. They are totally against the rules of Islam. It must be remembered that all religions have deviant sects and misguided followers. So it is his teachings that must be examined, not the actions of some individuals.

Muslims and the press

In many cases, the press seems to prefer to publish images of people who seem different or exotic. In trying to get a more interesting picture, they try to accentuate the difference between Muslims and non-Muslims. There is really a lot of variety among Muslims. Most Muslims outside the Middle East, for example, do not wear traditional clothing. This is also the case in the Middle East.

So there is also the problem of what they make out as news. Often times, it is the opinions of certain people that count as news. Some of these people include “experts” with an agenda. This is particularly the case since September 11, 2001. What Muslims would like to see in the press is fairness, accuracy, and accountability.

Like many groups, Muslims say reporters stay away unless there is a problem or if there is an international crisis to which they want a reaction. This keeps people out of sight except when there is a problem. The solution is to cover Muslim communities constantly and continually paying attention to what this community says is meaningful. In such a case, reporters can offer deeper and more comprehensive coverage. An example of this is the increase in hate crimes against Muslims and the destruction of mosques throughout the world. But this is barely reported to the news.

Andalusia (Islamic Spain)

Al-Andalus was the Arabic name given to those parts of the Iberian peninsula ruled by the Muslims from the year 711 to 1492. It refers to the mayor’s office (ca. 711-740), the emirate (750-929), the caliphate de Córdoba (929-1031) and the taifa.

Before the arrival of the Moors, King Rodrigo’s rivals had joined forces with the Aryans (followers of Aryan; an ancient Christian sect) and Jews fleeing forced conversions at the hands of the Catholic bishops who controlled the Goth monarchy. The Egyptian historian Ibn Abdul Hakim says that Rodrigo’s vassal, Julian, the Count of Ceuta had sent one of his daughters to the court of the Goths in Toledo to educate her and that Rodrigo had impregnated her. After learning of this, he went to Qayrawan (present-day Tunis) and enlisted the help of Musa ibn Nusayr, the Muslim governor in North Africa. Personal politics may have played a larger part, as Julian or other notable families were extremely unhappy with the existing state in the realm of the Goths. In exchange for land in Spain, Julian promised ships to carry Ibn Nusayr’s troops through the Strait of Hercules (the Strait of Gibraltar). So the ‘invasion’ was really an invitation.

Under the command of Tariq ibn Ziyad, a small force landed in Gibraltar on April 30, 711 CE. After a decisive victory at the Battle of Guadalete on July 19, 711, Tariq ibn Ziyad was able to bring most of the Iberian Peninsula under Muslim occupation in a seven-year campaign. They moved northeast through the Pyrenees and entered France but were defeated by the Frankish Charles Martel at the Battle of Poitiers in 732. The Iberian peninsula, with the exception of the kingdom of Asturias, became part of the Arabian empire Umayo, under from the name al-Andalus or Andalusia in Spanish. This was the beginning of almost eight centuries of Islamic rule in Spain from 711 to 1492. However, the direct influence of the Muslims in Spain lasted until at least 1614.

However, control of Spain did not remain in the hands of the Spanish Muslims. The Christian reconquest of Spain slowly took over. In 1236 the Christian reconquest carried out the conquest of the last Islamic stronghold of Granada under Mohammed ibn Alhamar from the Christian forces of Ferdinand III of Castile. After this, Granada became a vassal state to the Christian kingdom for the next 250 years. On January 2, 1492 the last Muslim leader Boabdil (Abu Abdiláh) of Granada handed over his complete control of the last Muslim stronghold to Ferdinand and Isabella, “Los Reyes Católicos.” The Portuguese reconquest culminated in 1249 with the domination of the Algarve (al-Gharb in Arabic which means the extreme west) by Afonso III.

At first, the remaining Muslims were promised the right to practice their religion freely. These Muslims were called Mudejars, which comes from the Arabic word Mudayyar (it means domesticated or manzo and was used for Muslims under Christian control or law). In 1499 a Cardinal from Spain, Ximénez de Cisneros, arrived in Granada and soon applied strong pressure to Muslims to become Christians. About 50,000 in Granada were forced by Cardinal Cisneros to baptisms and conversions. They were given the choice: either convert or leave. Many decided to leave but could not take their property. These refugees went to various parts of the world including the Americas (see below), various countries in North Africa, Mali, Sicily and Turkey. Soon after, there was an uprising now known as the first rebellion of the Alpujarras. In 1526 the Inquisitor General moved to Granada to make matters worse. But the process dragged on for many years with many Muslims feigning conversion (tachy) to survive. They were called Moriscos. Those who rejected the options of baptism or deportation to Africa were systematically eliminated.

Serious uprisings began in the mountains of the Alpujarras (this name comes from the Arabic language and means mountain region) near Granada. An uprising was so long and they fought so well that Philip II of Spain finally had to call in Austrians to put an end to it. What followed was a massive exodus of Jews, Muslims and Gypsies from Granada. They left the city and the villages into the mountain regions (and their surrounding hills) and into the rural countryside. Over time, Cisneros said that “Now there is no one in the city who is not a Christian, and all the mosques are now churches.” Finally, between 1609 and 1614, Spain issued expulsion orders to the Moriscos. Only six percent could be allowed to stay, most of whom were children and their mothers. Most, some 250,000 to 500. 000 of Moriscos were expelled. The Muslims in Spain were never heard of until recently. Today, the descendants of the Moriscos in Morocco still have the keys to the old houses they left behind in Spain.

Islam in Latin America

Islam came to the Americas via three routes. The first, which is debatable, was before Columbus. The second was the immigration of refugees escaping the Catholic Inquisition. The third was the bringing in of Muslim slaves, mostly Africans.

In his book, “They Came Before Columbus,” Professor Ivan Van Sertima argues that African and Arab Muslims or others knew of the Americas before Columbus determined to search for the Indies. In fact, he offers intriguing facts to argue his point such as linguistic cues within indigenous languages. The Taino Indians of Hispaniola (today the Dominican Republic and Haiti) reported that a people with black skin had come previously before Columbus. They came with spears with a metal alloy called gua-nin. The alloy was found to have a composition similar to those found in the African nation of Guinea. The very word, gua-nin, appears to have come from one of the West African tribes, possibly the Fula, Mandingo, Bambara, Mande, Kabunga, or others who share linguistic features.

Van Sertima or others also argue that cultural diffusion was facilitated because many indigenous people were not so different from Muslim explorers, allowing more than one wife, being very religious but at the same time tolerant, and wanting to learn new things. Some tribes are even said to have worn turbans and hijab dresses in the style of Muslim women. In fact, the myth of the god Quetzalcoatl who will return from a distant land in the west may have been inspired by Muslim explorers. Quetzalcoatl was described as being white or wearing white clothing (there are various, many contradictory traditions regarding this – white was and is a commonly worn clothing color by Muslims) and having a beard (which is a strange description since many tribes Indians are literally hairless).

Moorish Muslims came to the Americas escaping the inquisition. Many came absolutely legal as a lot were forced to convert to Catholicism. At first, their conversions were thought of as genuine and that is the reason they were allowed to travel. Later, his travels were restricted because many of the conversions were bogus conversions or conversions made to survive (tachy). Since 1503, Nicolás de Ovando, the royal governor of Hispaniola, asked Queen Isabela to ban slaves with knowledge of Portuguese and Spanish, specifically Jews and Muslims, who “were a source of scandal to the Indians and some their owners had fled ”to establish Cimarrones communities in the mountains. In 1543, a royal decree was passed prohibiting gypsies, Jews, Moors and Protestants from immigrating to the New World. In 1574, The Royal Laws and Ordinances of the Ocean Sea Indies insisted that “all Berber slaves, male and female, and Moors newly converted to Christianity, including their children, must be expelled from the Indies.” After such laws were enacted to prevent the free movement of people, Muslims came to the Americas illegally. The dissemination of these laws indicates that a significant number of Mudejars already lived in the Spanish colonies. Many of these Muslims were aided by their Christian countrymen due to their superior naval knowledge. In a world hungry for knowledge, they were frequently sought after for their wisdom. The Royal Laws and Ordinances of the Indies of the Ocean Sea insisted that “all Berber slaves, male and female, and Moors recently converted to Christianity, including their children, must be expelled from the Indies.” After such laws were enacted to prevent the free movement of people, Muslims came to the Americas illegally. The dissemination of these laws indicates that a significant number of Mudejars already lived in the Spanish colonies. Many of these Muslims were aided by their Christian countrymen due to their superior naval knowledge. In a world hungry for knowledge, they were frequently sought after for their wisdom. The Royal Laws and Ordinances of the Indies of the Ocean Sea insisted that “all Berber slaves, male and female, and Moors recently converted to Christianity, including their children, must be expelled from the Indies.” After such laws were enacted to prevent the free movement of people, Muslims came to the Americas illegally. The dissemination of these laws indicates that a significant number of Mudejars already lived in the Spanish colonies. Many of these Muslims were aided by their Christian countrymen due to their superior naval knowledge. In a world hungry for knowledge, they were frequently sought after for their wisdom. they must be expelled from the Indies. ” After such laws were enacted to prevent the free movement of people, Muslims came to the Americas illegally. The dissemination of these laws indicates that a significant number of Mudejars already lived in the Spanish colonies. Many of these Muslims were aided by their Christian countrymen due to their superior naval knowledge. In a world hungry for knowledge, they were frequently sought after for their wisdom. they must be expelled from the Indies. ” After such laws were enacted to prevent the free movement of people, Muslims came to the Americas illegally. The dissemination of these laws indicates that a significant number of Mudejars already lived in the Spanish colonies. Many of these Muslims were aided by their Christian countrymen due to their superior naval knowledge. In a world hungry for knowledge, they were frequently sought after for their wisdom. Many of these Muslims were aided by their Christian countrymen due to their superior naval knowledge. In a world hungry for knowledge, they were frequently sought after for their wisdom. Many of these Muslims were aided by their Christian countrymen due to their superior naval knowledge. In a world hungry for knowledge, they were frequently sought after for their wisdom.

The Spanish administration brought to the New World a fanatical fascination with race. They called these Breeds. The so-called pure-blooded Spaniards were almost guaranteed positions or access to them but anyone of mixed blood had their chances limited. Various ethnic groups were viewed as dangerous, immoral, uncivil, and prone to sin. Gradually, a system of racial classification developed. They included common terms like mulatto and mestizo. The racial categories, however, also included Moriscos, albinos (the descendants of a Moorish father and a Spanish father), wolves (the descendants of various races) as well as several others that included the blood of Moors. The caste or racial system was systematized in the 16th and 17th centuries,

Various slaves also reinforced the Islamic culture hidden in the early colonization of the New World. Berbers, Moors, and Africans came to the Americas in chains. Of the African Muslims, several tribal groupings survived the treacherous migration to the Americas. Some such tribes were the Mandingos, the Hausas, the Bambaras, the Yorubas, the Mandes, the Kabungas, the Kanban, the Torankas, and you see them to name just a few. Royal laws and decrees were also enacted to prevent particular African Muslim tribes from coming to the Americas due to their unpleasant influence (to the Spanish) on other African slaves. Many of the slave rebellions that occurred in the colonies were due to these African Muslims organizing for their freedom.

Unfortunately, the Islamic practices of slaves, ‘New Christians’ and free castes were suppressed. Centuries of regularized assaults on the religious convictions of these people made it difficult to transmit Islamic knowledge step by step from generation to generation. Until recently, with the immigration of Muslims to the Americas again, knowledge of an Islamic distinction was lost. Some peculiar Islamic cultural keepings (such as the prohibition of eating the pig among certain people, the use of the kerchief and mantilla, going to church on Fridays, etc.) could remain until today. However, the eradication of Islam took centuries and the memory of Islam did not fade in a short time. As late as 1835, African Muslims from Brazil (known as Malis) led the largest slave rebellion in the Americas that culminated in more than 500 sentenced to death, imprisonment, flogging, and deportation. As late as 1910, the Brazilian government counted an estimated 100,000 African Muslims living there.

How did Islam benefit us and influence our lives today?

Various inventions and cultural innovations came to the West via the Muslims. This happened particularly in Spain where students from around Europe came to study. The idea of ​​school graduation that we enjoy when we finish studying is an imitation of the learned Arabs even with the cap and gown. Another novelty was the use of symbols for numbers instead of the clumsy Roman system of letters. These symbols were adopted from India and recast by the Muslims. We can thank the Muslims for the use of paper. It was still invented by the Chinese, it was the Muslims who spread its use throughout the world. Who doesn’t get up in the morning to the smell of coffee? Some people cannot sustain themselves through the day without a drink of it. The use of coffee is a particularly ‘Saracen’ habit that the world has yet to recognize. A host of diverse topics never heard of in Europe were studied: zoology, sociology, algebra, and many more thanks to the Muslims. One notable effect in Europe that helped bring about the renaissance was the translation and transmission of the philosophical ideas and classical ideas of ancient Greece (and of India and China). The Muslims also brought foreign foods (fruits and vegetables) and spices to Europe. The list of things they did and brought to Europe is huge and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the renaissance that instead brought us to the industrial revolution and the modern age. A host of diverse topics never heard of in Europe were studied: zoology, sociology, algebra, and many more thanks to the Muslims. One notable effect in Europe that helped bring about the renaissance was the translation and transmission of the philosophical ideas and classical ideas of ancient Greece (and of India and China). The Muslims also brought foreign foods (fruits and vegetables) and spices to Europe. The list of things they did and brought to Europe is huge and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the renaissance that instead brought us to the industrial revolution and the modern age. A host of diverse topics never heard of in Europe were studied: zoology, sociology, algebra, and many more thanks to the Muslims. One notable effect in Europe that helped bring about the renaissance was the translation and transmission of the philosophical ideas and classical ideas of ancient Greece (and of India and China). The Muslims also brought foreign foods (fruits and vegetables) and spices to Europe. The list of things they did and brought to Europe is huge and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the renaissance that instead brought us to the industrial revolution and the modern age. One notable effect in Europe that helped bring about the renaissance was the translation and transmission of the philosophical ideas and classical ideas of ancient Greece (and of India and China). The Muslims also brought foreign foods (fruits and vegetables) and spices to Europe. The list of things they did and brought to Europe is huge and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the renaissance that instead brought us to the industrial revolution and the modern age. One notable effect in Europe that helped bring about the renaissance was the translation and transmission of the philosophical ideas and classical ideas of ancient Greece (and of India and China). The Muslims also brought foreign foods (fruits and vegetables) and spices to Europe. The list of things they did and brought to Europe is huge and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the renaissance that instead brought us to the industrial revolution and the modern age.

Other ways they influenced us, specifically people of Hispanic descent, is by culture and language. After 400 years of hearing from the last Moors, many Hispanics can still take pride in knowing that they are of Arabian descent as many of their last names tell us. Ancient Arabic names still survive with us, for example: Alameda (al-Muwatta), Baez (Bayás), Cid (Sayyid), Guadalupe (Wadi al-Lupus), Medina (Madinah), Toledo (Tulíta), etc. There are dozens of Arabic surnames. We also have customs that are (or were) Muslim customs, for example, the sayings and sayings’ my house is your house, ” olé !, ” go with God, ” God willing, ” hopefully, ‘ etc. Concepts of the Moors were also dispersed to our culture such as the idea of ​​’shame’ that comes from the Arabic idea “’ar. ”Other concepts of measurements such as the arrelde and the at sign come directly from Muslim usage (ar-Ratl and ar-Rub’ah). Still many believe that we are inventing this link, really where would we be without the Muslims?

Hispanic Muslims Today

There is a lot of variety among Latin American Muslims. Most choose Islam as a way of life because they see that there is no complexity in praying directly to God rather than in between. If you ask a Hispanic Muslim, “Why do you practice Islam?” they will tell you ‘because it’s the truth.’ Conversion is personal and there may be various reasons that influence the decision why someone chooses Islam.

Islam has a very long history among the Hispanics we have touched. Today there are approximately six million Muslims in Latin America. There are an estimated 1.5 million in Brazil or another million in Argentina. The rest are around Latin American countries. In the US, there are an estimated 100-200 thousand Latino Muslims. Among Hispanic Muslims there are converts and children of converts. There are also Muslims who are the children of Muslim immigrants from various countries.

Islam is a brotherhood – a brotherhood of believers. Islam is a universal brotherhood that transcends everything (see surata al-Huyurat 49:10). Islam is the truth. Furthermore, Islam is a guide and a mercy from God to all humanity. Islam teaches truth, justice, mercy, unity and equality (see Holy Quran 112: 1-4, 17:54, 59:10, and 16:97 respectively). The imperative of Islam is simple: belief in One God and obeying Him, the brotherhood of all humanity, justice and the protection of human rights.

Conclusion

In conclusion, this message is an invitation to Islam – an invitation for a better world. This message is not only for Latin Americans – this message is for all humanity. All problems in the world today (drug addiction, promiscuity, poverty, theft, corruption, etc.) have their solution with Islam. Look at your heart – are you missing something? Discover Islam – it can help you feel more complete. This message comes from our Creator – He does not need us but we are always in need of Him.

“Men! You are the ones in need of Allah (God), while Allah is the Self-Sufficient, the Praiseworthy. “Holy Qur’an 35:15.

Quotes:

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Islam, Jan - Mar 2012, Latino Muslims

The Message to non-Muslims

By The LADO Group

بِسْمِاللَّهِالرَّحْمَنِالرَّحِيمِ

What is the reason for this paper? Why do we need a message for non-Muslims? Why do we need a message to Latinos? The whole purpose or existence of LADO (Latino American Dawah Organization) is the propagation of Islam to anyone interested. However, LADO’s emphasis is to show Islam to Hispanics or Latin Americans. Our basic mission is “… to promote Islam among the Latino community within the United States by becoming better-educated Muslims and by working with like-minded Muslims …”

From the beginning of recorded history, humanity has been seeking the meaning of life – Why are we here? Who am I? Where did we come from? Where are we going? What happens after death? Does another supernatural world exist? What is the purpose of my creation? Islam answers these questions and many more. For a run down, let’s start with the basics of Islam.

Basic Islamic beliefs (Aqeeda)

Five Pillars of Islam

1. The testimony of faith or the shahaadah (šhahadah, شهادة) is the first of the five pillars of Islam. “Shahaadah” means “to testify” or “to bear witness” in Arabic. The shahaadah is the Muslim declaration of belief in the oneness of God and in Muhammad as his final prophet. Recitation of the shahaadah is done publicly. It is said daily by Muslims. Merely saying this out loud and in public automatically makes one a Muslim. The declaration goes:

أشهد أن] لا إله إلاَّ الله و [أشهد أن] محمد رسول الله]

“I testify that there is nothing worthy of worship except God and that Muhammad is His messenger.”

2. Prayer (Salat, صلاة) – the establishment of five daily obligatory prayers is the second pillar of the Islamic creed. It is the ritual prayer practiced by Muslims in supplication to God. The salaat is compulsory upon all mature Muslims. In central and south Asian languages ​​such as Persian, Urdu, Hindi and Turkic languages ​​it is commonly known by the term namaz (نماز).

The purpose of salaat is primarily to act as an individual’s communion with God. It enables one to stand in front of God, thank and praise Him, and ask for Him to show one the “right path” (as mentioned in the opening chapter of the Quran “Suratul-Fatihah” [Chapter of Opening] which is recited in every prayer). In addition, the daily ritual prayers serve as a constant reminder to Muslims that they should be grateful for God’s blessings. It ensures that every Muslim prioritizes Islam over all other concerns, thereby revolving their life around God and submitting to His will. The salaat also serves as a formal method of God’s remembrance.

The salat is also mentioned as a means to keep the believer safe from social wrong and moral deviancy (Qur’an 29:45):

“Recite what has been sent down to you of the Book, and establish the prayer. Prayer forbids indecency and dishonor. The remembrance of Allah is greater, and God knows what you do.”

3. The paying of obligatory alms (Zakât, زكاة) is the third of the five pillars of Islam. It refers to spending a fixed portion of one’s wealth, which is generally 2.5% of the total savings, for the poor or needy, people whose hearts need to be reconciled, slaves, those in debt, those in the way of God, and the travelers in the society.

The basis of zakaat is given in the Qur’an: “Of their goods take alms, that so thou mightest purify and sanctify them; and pray on their behalf, verily thy prayers are a source of security for them.” (9: 103)

4. Fasting (Sawm, صوم) is the refraining from eating, drinking, smoking and for married couples, satisfying sexual needs from dawn to dusk in the month of Ramadan, the ninth month in the Islamic lunar calendar.

Fasting during the month of Ramadan is specifically mentioned in three consecutive verses of the Qur’an:

“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint.” (2: 183)

“(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will, – it is better for him. And it is better for you that ye fast, if ye only knew. ” (2: 184)

“Ramadan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. God intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. ” (2: 185)

Prohibitions during Ramadan include not eating, drinking and having sexual intercourse between dawn (fajr), and sunset (maghrib). During Ramadan, Muslims are also expected to put more effort into following the teachings of Islam by refraining from violence, anger, envy, greed, lust, angry and / or sarcastic retorts, and gossip. Muslims should make an extra effort to get along with each other better than normal. All obscene and irreligious sights and sounds are to be avoided. Purity of both thought and action is important. The fast is an act of deeply personal worship in which Muslims seek a raised level of closeness to God. The act of fasting is said to redirect the heart away from worldly activities and its purpose being to cleanse your inner soul, and free it of harm.

Fasting during Ramadan is not obligatory for several groups for whom it would be excessively problematic. Children before the onset of puberty are not required to fast, though some do. Also some small children fast for half a day instead of a whole day so they get used to fasting. However, if puberty is delayed, fasting becomes obligatory for males and females after a certain age. According to Qur’an, if fasting would be dangerous to people’s health, such as to people with an illness or medical condition, and sometimes elderly people, they are excused. For example, diabetics and nursing or pregnant women usually are not expected to fast. According to Hadith, observing the Ramadan fast is not allowed for menstruating women. Other individuals for whom it is usually considered acceptable not to fast are those in battle, and travelers who intended to spend fewer than five days away from home. If one’s condition preventing fasting is only temporary, one is required to make up for the days missed after the month of Ramadan is over and before the next Ramadan arrives. If one’s condition is permanent or present for an extended amount of time, one may make up for the fast by feeding a needy person for every day missed.

The Islamic holiday of Eid ul-Fitr (عيد الفطر) marks the end of the Islamic fasting of the month of Ramadan. Eid ul-Fitr is known by various other names throughout the Muslim world as well.

5. Pilgrimage to the holy city of Mecca is called Hajj (حج) and is the fifth of the Islamic pillars. This is done during the Islamic lunar month of Zul-Hijjah. It is compulsory once in a lifetime for every able-bodied Muslim who can afford to do so.

In spite of some physical hardships, pilgrims who complete the Hajj consider it one of the greatest spiritual experiences of their lives. Many Muslims regard the Hajj as one of the great achievements of civilization because it brings together people from around the world and focuses them upon a single goal: the worship of God without pretensions to race or social status.

The Hajj rituals have a deep psychological significance for Muslims. The pilgrimage is usually a very profound experience for those who participate. When life is lived according to the precepts of the religion and the mind is in a suitable condition, the pilgrimage can spiritually transform the individual.

Six articles of belief

In the Hadith of Al-Muslim and Al-Bukhari, Muhammad (pbuh) the messenger of Almighty God explains: “That faith (or al-Imán)) is to affirm your faith in Allah, His angels, His revealed books, His messengers, and the Last Day, and to believe in the divine destiny whether good or bad. “

The six articles of the faith are:

1. Belief in God (Allah), the One. There is no one and nothing else worthy of worship (tawhid). Tawhid (توحيد) means the unity of God. It is the basic pillar on which all of Islam stands. Such is the importance of Tawhid that the following chapter of the Qur’an (112) is said to be 1/3 of the whole scripture:

“[1] Say: He, Allah, is One. [2] Allah is He on Whom all depend. [3] He begets not, nor is He begotten. [4] And none is like Him.”

Fakhrud-Din Ibn Asakir, a prominent scholar, in his book Brilliance of the Minarets wrote the following on Sunni creed:

Know, may Allah guide us and you, that it is obligatory upon every accountable person to know that Allah is the only God in His Dominion.

I have created the entire world, the upper and lower, the Arsh and Kursiyy, the heavens and earth, and what is in them and in between them. (See Surat al-Furqan, 2).

All the creation is subjugated to His Power. No speck moves except by His will. He has no manager for the creation with Him, and has no partner in Dominion. (See Surat at-Tawbah 129, Surat al-An’am 110, and Surat Az-Zumar, 62).

He is attributed with Life and is Qayyum (the Sustainer of All that exists). He is not seized by somnolence or sleep. (See Surat al-Baqarah, 255).

He is the One Who knows about the unforeseen and what is evidenced by His creation. Nothing on earth or in heaven is hidden from Him. He knows what is on land and in sea.

Not a leaf does fall but He knows about it. There is no grain in the darkness of earth, nor anything which is moist or dry but is inscribed in a clear Book. His Knowledge encompasses everything. He knows the count of all things. (See Surat al-Jinn, 28).

He does whatever He wills. He has the power to do whatever He wills. (See Surat Qaf, 29 and Surat at-Takwir, 29).

To Him is the Dominion and He needs none; to Him belong the Glory and Everlastingness. To Him are the Ruling and the Creating. He has the Names of Perfection. No one hinders what He decreed. No one prevents what He gives. He does in His dominion whatever He wills. He rules His creation with whatever He wills. (See Surat al-Ma’idah 120, Surat Adh-Dhariyat 58, Surat Fussilat 12, Surat ‘Al’ Imran 4, Surat al-‘Isra ’23, Surat adh-Dhariyat 56, Surat Yunus 99, and Surat al-Qasas 68).

He does not hope for reward and does not fear punishment. (See Surat adh-Dhariyat 57).

There is no right on Him that is binding, and no one exercises rule over Him. Every endowment from Him is due to His Generosity and every punishment from Him is just. He is not questioned about what He does, but they are questioned. (See Surat an-Nur 21 and Surat al-‘Anbiya ’23).

I have existed before the creation. He does not have a before or an after. He does not have an above or a below, a right or a left, an in front of or a behind, a whole or a part. (See Surat ash-Shura 11).

It must not be said: When was He? Or where was He? Or how is He? I have existed without a place. I have created the universe and willed for the existence of time. He is not bound to time and is not designated with place.

His management of one matter does not distract Him from another. Delusions do not apply to Him, and He is not encompassed by the mind. He is not conceivable in the mind. He is not imagined in the self nor pictured in delusions. He is not grasped with delusions or thoughts. (See Surat Yasin 82, Surat ash-Shura 11 and Surat al-Ikhlaas 112: 4).

The goal of Muslims is to obtain perfection in worship. There is a famous saying to attributed to the Prophet Muhammad, peace be upon him, that we should worship God as if we can see Him. And, although we cannot see Him, Muslims undoubtedly believe He is constantly watching over us.

2. Belief in all of the Prophets (nabi) and Messengers (rusul) of God. Islamic tradition dictates that prophets were sent by God to every nation. Each prophet, with the exception of Muhammad (pbuh) was sent to convey God’s message to a specific group of people or nation. Muhammad’s mission is one for the whole of humanity.

The concept of prophecy in Islam is broader than Judaism and Christianity. Muslims distinguish between a “rasul” (a messenger) and a “nabi” (a prophet). Both are divinely inspired recipients of God’s revelation. However, messengers are given a message for a community in book form and, unlike prophets, are assured success by God. While all messengers are prophets, not all prophets are messengers. All prophets are held in high esteem and many are mentioned by name in the Qur’an. All prophets received wahi (revelation) from God. The revelations to the prophets who received a Sharia (divine code of life) were ultimately collected together in the form of a holy book. These prophets are also messengers.

The first prophet is Adam and the last prophet is Muhammad. Many prophets have titles by which they are called by. Muhammad’s (pbuh) title is Seal of the Prophets. Jesus’ (pbuh) title is Messiah and Word of God. Jesus is regarded as a prophet like others before him. He is one of the greatest prophets and like many Christians, Muslims believe that he was the result of a virgin birth. There are traditionally five prophets that are regarded as especially important in Islam: Noah (Nuh), Abraham (Ibrahim), Moses (Musa), Jesus (Isa) and Muhammad. Together these special prophets are known as Ulul Azmi (or the Resolute). There are many incidents and narratives from the lives of many prophets mentioned in the Qur’an. The Qur’an has a special focus and rhetorical emphasis on the careers of the first four of these five major prophets. Of all the figures before Muhammad, Moses is referred to most frequently in the Qur’an.

The Prophet Muhammad is the last Prophet sent to Humanity. He is the best example of the Muslim character. Much has been written about him. He has been consistently shown to have been sincere, truthful, courageous, wise, patient, forgiving, compassionate, humble, respectful, generous, grateful, and optimistic.

3. Belief in the Holy Scriptures (kutub) sent by God (including the Qur’an) is a fundamental tenet of Islam. The holy scriptures are the records that were dictated by God to prophets. They are the Suhuf-i-Ibrahim (the Scrolls of Abraham), the Tawrat (Torah), the Zabur (the Psalms), the Injil (the Gospel), and the Qur’an.

4. Belief in angelic beings (malaa’ika). In the Qur’an, angels are called “Malaa’ikah” (singular form is malak, similar to the Hebrew word mal’ach). The belief in angels is central to Islam. As with the Qur’an, it was dictated to the prophet Muhammad (pbuh) by the chief of all angels, the archangel Gabriel (Jibreel). Angels are the agents of revelation in Islam.

In Islam, angels are benevolent beings created from light and do not possess free will. They are completely devoted to the worship of God and carry out certain functions on His command, such as recording every human being’s actions, placing a soul in a newborn child, maintaining certain environmental conditions of the planet (such as nurturing vegetation and distributing the rain ) and taking the soul at the time of death. Angels are described as being beautiful and having different numbers of wings (Gabriel is attributed as having 600 wings in his natural form, for example). They have no gender. They can take on human form but only in appearance. As such, angels do not eat, procreate or commit without as humans do.

According to the majority of Islamic scholars, angels are incapable of committing sin and therefore cannot fall from grace. Satan, who is described as a fallen angel by Christians, is considered a separate entity made of fire. These are called jinn. The jinn, such as Satan, can choose to do evil because they have free-will. In Islam, Satan is not considered as a fallen angel. The following Quranic verse states this succinctly:

“And when We said to the Angels; ‘Prostrate yourselves unto Adam.’ So they prostrated themselves except Iblis. He was one of the jinn … “(Surat Al-Kahf, 18:50).

Angels, unlike the fiery nature of jinn, are beings of goodness and cannot choose to disobey God, nor do they possess the ability to do evil.

The angels have various functions. The archangel Gabriel is credited with sending the message of God to all the Prophets (including the Psalms, Torah, other books from the Bible and the Qur’an). Other angels include Michael who discharges control of vegetation and rain, Israfil (Sarafiel) will blow the trumpet at the Day of Resurrection, and Azrael, the angel of death. The angels Nakir and Munkar are assigned to interrogate the dead before Judgment Day; and there are nineteen angels over-seeing the punishments of hell unflinchingly (Surat Al-Muddaththir, 74:30). There are eight massive angels that support the Throne of God (Surat Al-Haaqqa, 69:17). Every human being is assigned two angels to write a record of all actions done by the individual throughout their life, which will be used in evidence for or against the person by God on the Day of Judgment.

Humans do not turn into angels upon death as is commonly thought nowadays. Rather they are physically resurrected in body and soul to be judged by God on judgment day. This brings us to our next point.

5. Belief in the Day of Judgment and in the Resurrection (life after death). Yawm al-Qiyamah (يوم القيامة literally “Day of the Resurrection”) is the Last Judgment in Islam. Belief in Qiyࢠmah is a fundamental tenet of faith in Islam. The trials and tribulations associated with it are detailed in both the Qur’an and the Hadith. There are many commentaries of Islamic expositors and scholarly authorities such as al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaimah who explain Qiyamah in detail. Every human, Muslim and non-Muslim alike, is held accountable for his or her deeds and are judged by Allah (God) accordingly (Qur’an 74.38). Al-Qiyࢠmah is also the name of the 75th Sura or chapter of the Qur’an.

Qiyamah is known by many names. It is called “Day of the Resurrection” in the Holy Qur’an 71:18. It is also known as “the Hour” (Qur’an 31:34, 74:47), “Day of the Account” (Qur’an 72: 130), “Day of Gathering,” “Day of Reckoning,” and “Day of Distress” (Qur’an 74: 9).

At a time unknown to man but preordained, when people least expect it, Allah will give permission for the Qiyࢠmah to begin. The archangel Israfil, referred to as the Caller, will sound a horn sending out a “Blast of Truth” (Qur’an 50: 37-42, 69: 13-18, 74: 8, 78:18). This event is also found in Jewish eschatology, in the Jewish belief of “The Day of the Blowing of the Shofar” found in Ezekiel 33: 6

The Qu’ran mentions the duration of the Qiyamah as 50,000 years. Maulana Muhammad Ali interprets this verse (ayat) as, “… A day of the spiritual advancement of man is spoken of as being equal to fifty thousand years to show immense vastness of that advancement. Or, the day of fifty thousand years may be the day of final triumph of Truth in the world, from the time when revelation was first granted to man. “

During judgment, a man’s or a woman’s own book of deeds will be opened, and they will be apprised of every action they did and every word they spoke (Qur’an 54: 52-53). Actions taken during childhood are not judged. The account of deeds is so detailed that the man or woman will wonder at how comprehensive the account is. Even minor and trivial deeds are included. When the Hour is at hand, some will deny that al-Qiyࢠmah is taking place and will be warned that al-Qiyࢠmah precedes the Day of Pining (distress) (Qur’an 30: 55-57, 19:39 ). If one denies a deed he or she committed, or refuses to acknowledge it, his or her body parts will testify against him or her.

Throughout judgment, however, the underlying principle is that of a complete and perfect justice administered by Allah. The accounts of judgment are also replete with the emphasis that Allah is merciful and forgiving, and that mercy and forgiveness will be granted on that day insofar as it is merited.

The coming of the Mahdi (“the divinely guided one”) will precede the Second Coming of Jesus (‘Isa). It is agreed that ‘Isa (Jesus) and the Mahdi will work together to fight evil in the world and to cement justice on Earth.

“Even if the entire duration of the world’s existence has already been exhausted and only one day is left before Qiyama (Day of Judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person out of my Ahlul Bayt (family) who will be called by my name. He will then fill out the earth with peace and justice as it will have been full of injustice and tyranny before then. “
Sahih Tirmidhi, V2, P86, V9, P74-75.

6. Belief in Destiny (Fate) (qadar). Qadar is usually translated as “predestination” in the English language. It is a rendering of the belief called al-qada wal-qadar in Arabic. The phrase means “the divine decree and the predestination.” This phrase reflects the Muslim belief that God has measured out the span of every person’s life, their lot in life whether good or bad, and whether they will follow the straight and righteous path or not. This is why when Muslims refer to the future, they will say the phrase “Insha’Allah,” or “if God wills.” This is also found in Spanish – “ojalá” and “si Dios quiere.” The phrase recognizes that human knowledge of the future is limited and that all that may or may not come to pass is under the control of God.

Muslims believe that the divine destiny was written down in the Preserved Tablet (al-Lawhul-Mahfuz) by God and that all that has happened and will happen and which will come to pass is written. Many westerners have a problem with this concept because it is misunderstood. According to this belief, a person’s action is not caused by what is written in the Preserved Tablet but rather the action is written in the Preserved Tablet because God knows what the person’s nature will cause them to do.

Another perspective asserts that God is Omniscient and therefore has foreknowledge of all possible futures. With divine power, God then also deems which futures will be allowed and man’s choice is between those possibilities approved by God.
Misconceptions

Is Islam an Arab religion?

Only about 12% of the world’s Muslims are Arabs. There are more Muslims in Indonesia, for example, than in all Arab countries combined. Large populations of Muslims also live in India, China, other parts of Asia and sub-Saharan Africa. There are also significant Muslim populations in Europe.

Arabs belong to many religions, however, including Islam, Christianity, Druze, Judaism and others. There are further distinctions within each of these, and some religious groups have evolved new identities and faith practices outside of the Middle East. One must be careful to distinguish religion from culture. Although Arabs are connected by language and culture, they have different faiths. Common misperceptions are to think that Arab traditions are Islamic, or that Islam unifies all Arabs. Most Arabs are Muslim but most Arabs outside of the Middle East are Catholic or Orthodox Christians, for example.

Islam and Terrorism

When a gunman attacks a mosque in the name of Judaism, a Catholic IRA guerrilla sets off a bomb in an urban area, or Serbian Orthodox militiamen rape and kill innocent Muslim civilians, these acts are not used to stereotype an entire faith. Never are these acts attributed to the religion of the perpetrators. Yet how many times have we heard the words ‘Islamic or Muslim fundamentalist’ etc. linked with violence?

It should be clear that to use the term “Muslim terrorist” or “Islamic terrorist” or whatever is favored nowadays is an oxymoron. By killing innocent civilians, a Muslim is committing a tremendous sin. The very phrase is offensive and demeaning of Islam. It should be avoided. As the general level of awareness and understanding of Islam increases, it is hoped that people will keep “terrorism” and “Islam” separate from each other.

The Holy Qur’an, the word of God, teaches us a number of things with regards to human life:

“Nor take life – which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand retaliation or to forgive): but let him not exceed bounds in the matter of taking life , for he is helped (by the Law). ” Qur’an 17:33

“If they seek peace, then seek you peace. And trust in Allah for He is the One that heareth and knoweth all things.” Quran 8:61

“Whoever kills a soul, unless for a soul, or for corruption done in the land, it is as if he had slain mankind entirely. And whoever saves one, it is as if he had saved mankind entirely” Qur’an 5:32

If when one analyzes the situation, the question that should come to mind is: Do the teachings of Islam encourage terrorism? The answer: Certainly not! Islam unequivocally forbids the terrorist acts that are carried out by some misguided people. They are totally against the norms of Islam. It should be remembered that all religions have cults and misguided followers, so it is their teachings that should be looked at, not the actions of a few individuals.

Muslims and the Media

In many cases, the press seems to prefer to publish or air images of people who look different and/or exotic. In trying obtain a more interesting image, they may emphasize the difference between Muslims and non-Muslims. There is actually much variety among Muslims, though. Most American Muslims do not wear traditional clothing, for example. News organizations whose collective reports give the impression that American Muslims generally dress differently than non-Muslim Americans are being inaccurate. This is also the case in the Muslim world as well.

Then there is the problem of what passes for news. Many times people’s opinions are what count as newsworthy items. Some of these people may include so-called ‘experts’ who have an agenda or an ax to grind. This is particularly the case since 11-09-2001. What Muslims would like to see portrayed in the media is fairness, accuracy, and responsibility.

Like many groups, Muslims say that reporters stay away unless there is a problem to report, or if there is a national or global crisis for which they want reaction. This keeps people out of sight except when they are associated with trouble. The solution is to cover Muslims consistently and continuously. By paying attention to what this community says is significant, reporters can offer deeper and fuller coverage. An example of this is how a spate of hate crimes against Muslims and mosque desecration is on the rise the world over but hardly any reporting makes it into news broadcasts.

Islamic Spain

Al-Andalus or Andalusia (Spanish: Andalucía) was the Arabic name given to those parts of the Iberian Peninsula governed by Muslims from 711 to 1492. It refers to the Governorate (ca. 711- 740), the Emirate (750-929) , the Caliphate of Cordoba (929-1031) and its taifa successor kingdoms.

Prior to the arrival of the Moors, the Visigothic rivals of King Roderic had gathered along with Arians (followers of Arius; an early Christian sect) and Jews fleeing forced conversions at the hands of the Catholic bishops who controlled the Visigothic monarchy. The Egyptian historian Ibn Abdel-Hakim relates that Roderic’s vassal, Julian, count of Ceuta had sent one of his daughters to the Visigothic court at Toledo for education and that Roderic had impregnated her. After learning of this, he made his way to Qayrawan (in modern day Tunisia) and requested the assistance of Musa ibn Nusayr, the Muslim governor in North Africa. Power politics and a personal vendetta may have played a larger part, as Julian and other notable families were extremely discontented with the existing status quo in the Visigothic kingdom. In exchange for lands in Spain, Julian promised ships to carry Ibn Nusayr’s troops across the Strait of Hercules (Strait of Gibraltar). Hence the ‘invasion’ was more of an invitation.

Under the command of Tariq ibn Ziyad, a small force landed in Gibraltar on April 30, 711. After a decisive victory at the Battle of Guadalete on July 19, 711, Tariq ibn-Ziyad brought most of the Iberian Peninsula under Muslim occupation in a seven-year campaign. They moved northeast across the Pyrenees and into France but were defeated by the Frank Charles Martel at the Battle of Poitiers in 732. The Iberian peninsula, except for the Kingdom of Asturias, became part of the expanding Umayyad empire, under the name of al- Andalus. This was the start of nearly eight centuries of Islamic rule in Spain from 711-1492. Muslim influence in Spain extended until at least 1614, however.

Things did not remain under Moorish control, though. Slowly the Christian reconquest (commonly referred to as La Reconquista) of Spain was under way. In 1236 the Christian Reconquista led to the conquer of the last Islamic stronghold of Granada under Mohammed ibn Alhamar to the Christian forces of Ferdinand III of Castile. From there on Granada became a vassal state to the Christian kingdom for the next 250 years until January 2, 1492 when the last Muslim leader Boabdil (Abu Abdillah) of Granada surrendered complete control of the remnants of the last Moorish stronghold Granada, to Ferdinand and Isabella, Los Reyes Catà ³licos (“The Catholic Monarchs”). The Portuguese Reconquista culminated in 1249 with the subjugation of Algarve (Arabic: al-Gharb, the extreme west) by Afonso III.

At first the Muslims were promised freedom of religious practice. They were called Mudejars (from the Arabic word Mudajjan, meaning tame or domesticated. It was a derogatory term for Muslims living under Christian rule). In 1499 the primate of Spain, Ximénez de Cisneros, arrived in Granada and was soon applying strong pressure on the Muslims to become Christian. About 50,000 Moors in Granada were coerced by Cardinal Cisneros into mass baptisms and conversion. They were given the option: they must convert or leave. Many chose to leave even though they could not take their properties with them. These refugees found their way to various parts of the world including Latin America (see below) as well as the various countries in North Africa, Mali, Sicily and Turkey. Soon after, an uprising followed known as the First Rebellion of the Alpujarras. In 1526 the Inquisitor General moved to Granada to speed things up. But the process dragged on for years with many Muslims pretending conversion (taqiyya) to survive. They were called Moriscos (Moor-like). People who refused the choices of baptism or deportation to Africa were systematically eliminated.

Serious uprisings began in the Alpujarras (Arabic: al-Bajara, literally The Highlands) mountains near Granada; one was so long and well fought that Philip II of Spain finally had to call in Austrians to help him put an end to it. What followed was a mass exodus of Moors, Jews and Gitanos (Gypsies) from Granada. They left the city and the villages to the mountain regions (and their surrounding hills) and the rural country. In time, Cisneros reported that “There is now no one in the city who is not a Christian, and all the mosques are churches.” Eventually, between 1609 and 1614, Spain gave expulsion orders to the Moriscos. Only six percent were to be allowed to stay, most of who were children and their mothers, and some 250,000 to 500,000 Moriscos were driven out. The Muslims were never to be heard of again in Spain until recent times. To this day, many of the descendants of the Moriscos within Morocco still own the keys to their ancient homes within Spain.

Islam in Latin America

Islam came to the Americas via three routes. The first, which is contentious, was before Columbus. The second was the immigration of refugees escaping the Catholic Inquisition. The third was the enslavement of Muslims, mostly Africans.

In his book, “They Came Before Columbus,” Professor Ivan Van Sertima argues that African and Arab Muslims as well as others knew of the New World before Columbus set sail. Indeed, he offers intriguing facts to argue his point such as linguistic cues within Native American languages. The Taino Indians (the Native Americans of the larger Caribbean islands) of Hispaniola (today’s Dominican Republic and Haiti) reported that a black-skinned people had previously come before Columbus with spears tipped with a metal alloy called gua-nin. The alloy was found to have a similar composition to those found in the West African nation of Guinea. The very word, gua-nin, appears to have come from one of the West African tribes: Fula, Mandingo, Bambara, Mande, Kabunga or others that share linguistic traits.

Van Sertima and others also argue that cultural dissemination was facilitated because many Native Americans were not so different from the Muslim explorers, allowing more than one wife, being very religious but at the same tolerant, and being keen on learning new things. Some tribes are said to have even worn turbans and hijab- like dresses. Indeed, the very myth of the god Quetzalcoatl returning from a distant land in the west may have been inspired by Muslim explorers. Quetzalcoatl was described as being white or wearing white (there are many contradicting traditions relating to this – white was and is a common color worn by Muslims) and having a beard (which is a strange description considering that many Native American tribes are literally beardless) .

The Moorish Muslims also came to the New World escaping the Inquisition. Many came quite legally being that lots were forced to convert to Catholicism. At first, their conversions were taken for granted and thought of a genuine which is why they had leeway to travel. Later, their travel was restricted because many of the conversions were false-conversions or conversions made in order to survive (taqiyya). As early as 1503, Nicolás de Ovando, the royal governor of Hispaniola, requested of Queen Isabela the banning of slaves with the knowledge of Portuguese and Spanish, specifically Jews and Muslims, who “were a source of scandal to the Indians and caused some to flee their owners “to establish Maroon communities in the mountains. In 1543, a royal decree was passed forbidding Gypsies, Jews, Moors and Protestants from immigrating to the New World. In 1574, Las Leyes y Ordenanzas Reales de las Indias del Mar Oceano – The Royal Laws and Ordinances of the Indies of the Ocean Sea – insisted that “all Berbers, male and female slaves, as well as Moors recently converted to Christianity, including their children, should be expelled from the Indies. ” After such laws were enacted to prevent free movement, these Muslims came to the New World illegally. The dissemination of these laws indicates that a significant amount of Mudejars were already living in the Spanish colonies. Many of these Muslims were helped by their Christian comrades, however, because of their (the Muslims’) superior naval knowledge. In a world hungry for knowledge, they were a sought after commodity. In 1574, Las Leyes y Ordenanzas Reales de las Indias del Mar Oceano – The Royal Laws and Ordinances of the Indies of the Ocean Sea – insisted that “all Berbers, male and female slaves, as well as Moors recently converted to Christianity, including their children, should be expelled from the Indies. ” After such laws were enacted to prevent free movement, these Muslims came to the New World illegally. The dissemination of these laws indicates that a significant amount of Mudejars were already living in the Spanish colonies. Many of these Muslims were helped by their Christian comrades, however, because of their (the Muslims’) superior naval knowledge. In a world hungry for knowledge, they were a sought after commodity. In 1574, Las Leyes y Ordenanzas Reales de las Indias del Mar Oceano – The Royal Laws and Ordinances of the Indies of the Ocean Sea – insisted that “all Berbers, male and female slaves, as well as Moors recently converted to Christianity, including their children, should be expelled from the Indies. ” After such laws were enacted to prevent free movement, these Muslims came to the New World illegally. The dissemination of these laws indicates that a significant amount of Mudejars were already living in the Spanish colonies. Many of these Muslims were helped by their Christian comrades, however, because of their (the Muslims’) superior naval knowledge. In a world hungry for knowledge, they were a sought after commodity. Las Laws y Ordenanzas Reales de las Indias del Mar Oceano – The Royal Laws and Ordinances of the Indies of the Ocean Sea – insisted that “all Berbers, male and female slaves, as well as Moors recently converted to Christianity, including their children, should be expelled from the Indies. ” After such laws were enacted to prevent free movement, these Muslims came to the New World illegally. The dissemination of these laws indicates that a significant amount of Mudejars were already living in the Spanish colonies. Many of these Muslims were helped by their Christian comrades, however, because of their (the Muslims’) superior naval knowledge. In a world hungry for knowledge, they were a sought after commodity. Las Laws y Ordenanzas Reales de las Indias del Mar Oceano – The Royal Laws and Ordinances of the Indies of the Ocean Sea – insisted that “all Berbers, male and female slaves, as well as Moors recently converted to Christianity, including their children, should be expelled from the Indies. ” After such laws were enacted to prevent free movement, these Muslims came to the New World illegally. The dissemination of these laws indicates that a significant amount of Mudejars were already living in the Spanish colonies. Many of these Muslims were helped by their Christian comrades, however, because of their (the Muslims’) superior naval knowledge. In a world hungry for knowledge, they were a sought after commodity. The dissemination of these laws indicates that a significant amount of Mudejars were already living in the Spanish colonies. Many of these Muslims were helped by their Christian comrades, however, because of their (the Muslims’) superior naval knowledge. In a world hungry for knowledge, they were a sought after commodity. The dissemination of these laws indicates that a significant amount of Mudejars were already living in the Spanish colonies. Many of these Muslims were helped by their Christian comrades, however, because of their (the Muslims’) superior naval knowledge. In a world hungry for knowledge, they were a sought after commodity.

The Spanish administration brought to the New World a fanatical fascination with race. These they termed castes or castes. So- called pureblooded Spaniards were almost guaranteed high-ranking positions or access to them but any hint of mixed blood was looked down upon. Different ethnic groups were looked on as dangerous, immoral, uncivil, and prone to sin. Gradually, a racial classification system evolved. They included such common terms as mulatto and mestizo. The racial categories, however, also included Moriscos, Albinos (the offspring of one Morisco parent and one Spanish parent), Lobos (the offspring of several races including Moriscos) as well as several others. The casta or racial system was systematized in the 16th and 17th centuries, which goes to show that the Moors were still active in this period in the New World.

Slaves from various stock also reinforced the hidden Islamic culture prevalent in the early colonization of the New World. Berbers, Moors, East and Sub-Saharan Africans made it to the New World bound in chains. Of the Sub-Saharan African Muslims, various tribal groupings survived the treacherous trek to the New World. Some such tribes were the Mandingo, Hausa, Bambara, Yoruba, Mande, Kabunga, Kankana, Toranka, and Vei just to name a few. Laws and royal decrees were also enacted to prevent particular tribes of African Muslims from coming to the New World because of their objectionable (to the Spaniards) influence on other African slaves. Many of the slave revolts that occurred in the colonies were due to these African Muslims organizing for their freedom. It was because of unscrupulous slave traders, however, that many of these decrees and ordinances were ignored.

Unfortunately, the Islamic practices of the slaves, ‘new Christians’ and freed caste peoples was eventually eradicated. Centuries of regularized assaults on the religious convictions of these people made it difficult for the transmission of Islamic knowledge to pass from generation to generation. Up until recently, with the immigration of Muslims to the New World again, most knowledge of an Islamic distinction was lost. Some peculiar Islamic cultural holdovers (such as the prohibition of eating pork, wearing the scarf and mantilla, attending church on Fridays, etc) may have remained until this day, however. The eradication of Islam took centuries, though, and the memory of Islam was not wiped out overnight. As it beats as 1835, the African Muslims in Brazil (known as Males) conducted the largest slave revolt in the Americas which culminated with more than 500 being sentenced to death, prison, whippings, and deportation. Even as late as 1910, the Brazilian government counted an estimated 100,000 African Muslims living there.

How did Islam come to benefit and influence our lives today?

Erudite traditions, diverse inventions and cultural innovations were passed onto the West by Muslims. This happened particularly through Spain where scholars from the rest of Europe would come to study. The idea of ​​a school “graduation,” from which we all take part of nowadays when our studies finish, complete with cap and gown (tunic and skullcap) is in complete imitation of the Muslims. Another innovation is the use of symbols for numbers instead of the clumsy Roman system of letters. They were adapted from the numbers used in India by Muslims. We can thank the Muslims for the use of paper. Although a Chinese invention, its use was spread throughout the world because of Muslims. Who doesn’t wake up in the morning to the smell of coffee? Some people cannot make it through the day without it. The use of coffee is one particular ‘Saracen’ habit that the world has yet to acknowledge. A host of diverse topics never heard of in Europe were studied: zoology, sociology, and algebra, to name a few, thanks to Muslims. A noteworthy effect on Europe that helped bring about the renaissance was the translation and transmission of classical and philosophical works and ideas from ancient Greece (as well as Persia, India and China). Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. habit that the world has yet to acknowledge. A host of diverse topics never heard of in Europe were studied: zoology, sociology, and algebra, to name a few, thanks to Muslims. A noteworthy effect on Europe that helped bring about the renaissance was the translation and transmission of classical and philosophical works and ideas from ancient Greece (as well as Persia, India and China). Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. habit that the world has yet to acknowledge. A host of diverse topics never heard of in Europe were studied: zoology, sociology, and algebra, to name a few, thanks to Muslims. A noteworthy effect on Europe that helped bring about the renaissance was the translation and transmission of classical and philosophical works and ideas from ancient Greece (as well as Persia, India and China). Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. A host of diverse topics never heard of in Europe were studied: zoology, sociology, and algebra, to name a few, thanks to Muslims. A noteworthy effect on Europe that helped bring about the renaissance was the translation and transmission of classical and philosophical works and ideas from ancient Greece (as well as Persia, India and China). Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. A host of diverse topics never heard of in Europe were studied: zoology, sociology, and algebra, to name a few, thanks to Muslims. A noteworthy effect on Europe that helped bring about the renaissance was the translation and transmission of classical and philosophical works and ideas from ancient Greece (as well as Persia, India and China). Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. A noteworthy effect on Europe that helped bring about the renaissance was the translation and transmission of classical and philosophical works and ideas from ancient Greece (as well as Persia, India and China). Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. A noteworthy effect on Europe that helped bring about the renaissance was the translation and transmission of classical and philosophical works and ideas from ancient Greece (as well as Persia, India and China). Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age. Muslims also brought foreign foods (fruits and vegetables) and spices with them which they introduced to Europe. The list of things they brought and did for Europe is enormous and can go on and on. They were directly responsible for bringing Europe out of the dark ages and into the Renaissance which in turn brought us into the industrial revolution and the modern age.

Other ways they have influenced us, specifically people of Hispanic descent, are through culture and language. Even after 400 years of the last known Moriscos being heard from, people of Hispanic heritage can boast having Moorish blood as many of their last names attest. Old Arabic names still survive with us to this day, such as Alameda (al-Muwatta), Baez (Bayás), Cid (Sayyid), Guadalupe (Wadi al-Lupus), Medina (Madinah), Toledo (Tulayta), etc. There are literally dozens upon dozens of Arabic surnames among Hispanics. There are also customs that are (or were) customs attributable to the Moors, for example, the saying and refrain ‘mi casa es su casa (my home is your home),’ ‘go con Dios (go with God),’ ‘ if God wants (God willing), ” I wish (God willing), ‘etc. There are other Moorish concepts and ideas that are still part of Hispanic culture such as the idea ‘vergüenza’ which is a mixture of honor and shame. The idea is originally an Arab concept called “‘ar.” Other concepts are those of measurements which are still in use today in many countries. Some of these measurements are the ‘arrelde’ and ‘arroba’ – their Arabic equivalents are ‘ar-Ratl’ and ‘ar-Rub’ah.’ Lots of people nowadays resent Muslims, however, if you think of it – where would we truly be without them? Other concepts are those of measurements which are still in use today in many countries. Some of these measurements are the ‘arrelde’ and ‘arroba’ – their Arabic equivalents are ‘ar-Ratl’ and ‘ar-Rub’ah.’ Lots of people nowadays resent Muslims, however, if you think of it – where would we truly be without them? Other concepts are those of measurements which are still in use today in many countries. Some of these measurements are the ‘arrelde’ and ‘arroba’ – their Arabic equivalents are ‘ar-Ratl’ and ‘ar-Rub’ah.’ Lots of people nowadays resent Muslims, however, if you think of it – where would we truly be without them?

Latino Muslims Today

Latino Muslims come from all walks of life. Most choose Islam as a way of life because they like the simplicity of just praying directly to God instead of an intercessor. If you ask a Latino Muslim why they chose Islam, they will invariably say “because it’s the truth.” Conversion is personal thing, of course, and many factors may influence why a personal chooses Islam.

Islam among Latinos has a long history of which we touched upon here. Today, there are approximately six million Muslims in Latin America. There are about 1½ million Muslims in Brazil and close to a million more in Argentina. The rest are scattered throughout Latin America. In the United States, there are anywhere from 100 thousand to 200 thousand Muslims of Hispanic descent. Hispanic Muslims are made up of people who converted to Islam or were born to converts of Islam as well as Muslim who were born to the faith from immigrants to Latin American countries.

Islam is a brotherhood – a brotherhood of believers. Islam is a universal brotherhood that transcends all brotherhoods (see Surat al-Hujurat 49:10). Islam is the truth. In fact, Islam is a guidance and a mercy to humanity from God. It teaches truth, justice, mercy, unity and equality (see Holy Qur’an 112: 1-4, 17:54, 59:10 and 16:97 respectively). The goals of Islam are simple: belief in the One God and obedience to Him, the brotherhood of humanity, justice and the protection of people’s rights.

Conclusion

To conclude, this message is an invitation to Islam – an invitation for a better world society. This message is not intended solely to Latinos – this message is for all humanity. All of the world’s problems (drug addiction, promiscuity, poverty, robbery, corruption, etc) have a solution in Islam. Look into your hearts – is there something missing? Discover Islam – it can help fill the gap. This message is from our Creator – verily, He does not need us but we are always in need of Him.

“O humankind! It is you who stand in need of God, whereas He alone is self-sufficient, the One to whom all praise is due.” The Holy Quran 35:15.

Notes:

Al-Djazairi, SE, “The Hidden Debt to Islamic Civilization” Bayt Al-Hikma Press 2005 ISBN # 0-9551156-1-2

Boyd Thatcher, John, “Christopher Columbus, His Life, His work, His Remains” GP Putnam & Sons 1903

Esposito, John L., “Islam: The Straight Path” Ed. Oxford University Press 2005

Esposito, John L., “Oxford Dictionary of Islam” Ed. Oxford University Press. 2003.

Gomez, Michael, “Black Crescent: The Experience and Legacy of African Muslims in the Americas” New York University Press, ISBN # 0-521-60079-0

Harvey, Leonard Patrick, “Islamic Spain, 1250 to 1500” Chicago: University of Chicago Press, 1992. ISBN 0-226-31962-8.

Kennedy, Hugh, “Muslim Spain and Portugal: A Political History of al-Andalus” Longman 1996 ISBN 0-582-49515-6

Latino American Dawah Organization, Muslim Organizations in Latin America www.LatinoDawah.org & www.HispanicMuslims.com

Lovejoy, Paul E, “Muslim Encounters with Slavery in Brazil” New York University, ISBN # 1-55876-378-3

Luscombe, David, “The New Cambridge Medieval History: Volume 4” Cambridge University Press 2004 ISBN # 0-521-41411-3

Manuela, Marin, “The Formation of Al-Andalus: History and Society” Ashgate 1998 ISBN 0-86078-708-7

Menocal, Maria Rosa, “Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain” Back Bay Books 2002 ISBN 0-316-16871-8

Netanyahu, Benzion, “The Origins Of The Inquisition In Fifteenth Century Spain” Random House, Inc. 1995 ISBN 0-679-41065-1

Olson, Christa Johanna, “The Construction and Depiction of Race in Colonial Mexico” http://institutohemisferico.org

Reis, Joao Jose, “Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia” John Hopkins University Press, London 1993

Sanchez-Albornoz, Claudio, “The Islam of Spain and the West” Madrid 1974

Saudi Aramco World, “The Islamic Connection” May / June 2004 www.SaudiAramcoWorld.com

Saudi Aramco World, “The Second Flowering: Art of the Mudejars” January / February 1993 www.SaudiAramcoWorld.com

Van Buren, Thomas, “Transnational Music and Dance in the Dominican Republic”

Van Sertima, Ivan, “The Came Before Columbus” Random House 2003

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