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

RAMON FRANCISCO OCASIO MARCH 14TH, 2016 11:51 AM On January 30, 2016, Muslims and non-Muslims alike gathered in Houston, Texas, for the most highly anticipated event of the season: the grand opening of IslamInSpanish’s Centro Islamico, a new nexus to bring Islam to Latinos. Bright, sunny, nearly cloudless skies graced the sizable throng, most seated under a protective canopy while the rest stood bathed in the warmth of a Texas winter’s sun. While children frolicked in inflatable castles, the crowd was regaled with speech after speech, each discourse augmenting the auspiciousness of the event, all building up to a momentous climax

Pioneers of the Latin American Muslims Conversion to Islam in North America By Al-Hajj Yusuf Abdul Rahman Padilla-Alvarez February 2016 An early review of the beginnings of the first conversions of Puerto Ricans from the Latin American dispensation in North America into the religion of Islam from Newark, New Jersey. My name is Al-Hajj Yusuf Abdul Rahman, I was born Jose Angel Padilla-Alvarez, in El Corozo de Boqueron, Cabo Rojo, Puerto Rico in 1954. My family migrated to New York then to Newark, New Jersey while I was still an infant. On the historical side, most Puerto Ricans migrated from Puerto

By Danny “Khalil” Salgado Islamic Horizons January/February 2020 Danny Salgado Zoom Session – YouTube

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

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. 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

By Gaston Espinosa, Harold Morales, Juan Galvan Journal of Race, Ethnicity, and Religion Volume 8, Issue 1 (June 2017) PDF Version 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