Muslims in Latin America

History and immigration
Since the discovery of America by the Spaniards in the fifteenth century, the slaves brought by the conquerors from the north and west of Africa, introduced Islam, staying in countries like Brazil, Venezuela, Colombia and some Caribbean islands.
The great majority of slaves were Muslims, in many cases forced to leave their religious beliefs or be executed instead. Thus, with the passing of time, Islam started fading away in Latin American countries.
At the end of the sixteenth century, after the liberation of slaves and the return of many of them to these lands, together with immigration from India and Pakistan, new concentrations of Muslims appeared.
According to some documents, between the years 1850 and 1860 a new massive immigration of Arab Muslims to American lands took place. The majority came from Syria and Lebanon, and stayed in countries like Argentina, Brazil, Venezuela and Colombia. Some of these also stayed in Paraguay, together with immigrants from Palestine, Bangladesh and Pakistan. This immigration was very intense, and started decreasing in the 1950's in these countries and in the 1970's in Colombia, with future currents taking residence in Brazil and Venezuela.
These communities, just like in the USA, integrated themselves to national activities, standing out for their hard work, respect and love for the country that sheltered them.
Many of them grouped to create Islamic societies, centers, mosques, etc in order to worship freely.
Nowadays, in all Latin American countries, there are Muslim concentrations, immigrants and natives, who adopted Islam as their new faith.
According to statistics, the number of Muslims in Latin America is over four million, serving as an example 700,000 (seven hundred thousand) in Argentina and more than 1,500,000 (one point five million) in Brazil.

Examples of Similitude among Latin American Countries
A great percentage of Muslim residents in Latin American countries are immigrants, another great percentage are new Muslims who converted to Islam. Nowadays these percentages are approximately 50% each.
The similitude of Latin American countries is a very important one. On the one hand they share the same language, except for Brazilians, speakers of Portuguese, which does not represent a barrier as it has the same roots as Spanish.
Similarity of beliefs, as most of the inhabitants of the continent are Catholics.
Similarity of political, social, economic and cultural situations.
According to the above, we can say that all studies of Muslims in any country in Latin America is useful to all other countries in the continent, due to the similitude among its components, whether their way of life or their Islamic work.
Here we must make one point clear: when we refer to the Islamic community in Latin America, we say that immigrants represent 50% of Muslims, the rest being new Muslims of different nationalities, for example: Mexicans, Spanish, Italians, Colombians, Argentineans, etc.

Difficulties Faced By Muslims in Latin America
1. Lack of knowledge of the Islamic culture and religion.
2. Random practice of the religion by some. There was also a high degree of impotence at not being able to maintain their Islamic identity. This came about because Muslims themselves did not understand Islam, trying to look and act like the societies where they live, finally imitating their traditions, losing interest in their own rights.
3. Lack of formal teaching of the Arab language.
4. Lack of economic resources.
5. Lack of religious guides who spoke Spanish, and knew the traditions of the countries where they spread the Da'wah.
6. Lack of help for kids and adolescents.
7. Lack of a commission to administer Islamic property (Awkaf).
8. Lack of Islamic and Arab secondary schools.
9. Lack of Islamic material in Spanish.
10. Lack of coordination in the activities of Islamic institutions.
11. Lack of communication among Muslims in all aspects: individual, in the family, and among institutions and organizations.
12. Lack of frequency of conferences and religious gatherings.
13. Lack of trained personnel in charge of liaising with the press.
14. Local media showing a wrong image of Islam and of Muslims.

Partial List of References:
Al-Masudi, "Muruj Adh-Dhahab," (Arabic), Vol. 1, p. 138.
On Manuel Osunay Savinon, "Resumen de la Geografia Fisica...," Santa Cruz de Tenerife, 1844.
Al-Idrisi, "Nuzhat Al-Mushtaq fi Ikhtiraq Al-Afaaq" (Arabic).
Agha Hakim Al-Mirza "Riyaadh Al-Ulama," (Arabic), vol. 2, p. 386 and vol.4, p. 175.
Sayed Mohsin Al-Ameen, "Aayan Ash-Shia," (Arabic), vol. 7, p.158 and vol. 8 p. 302-3.
Ar-Raghib Al-Asfahani, "Adharea Ila Makarim Ash-Shia," vol. 16, p. 343.
Giles Cauvet, "Les Berbers de L'Amerique," Paris, 1912, pp. 100-101.
Patrick Huyghe, "Columbus was Last," New York, 1992.
H.T. WILKINS, "Mysteries of Ancient South America," New York, 1974
C.A. WINTERS, "Islam in Early North and South America," Al-Ittihad, July 1977, p. 60
Mauricio Obregon, "The Columbus Papers, The Barcelona Letter of 1493, The Landfall Controversy, and the Indian Guides," McMillan Co., N.Y., 1991.
Leo Weiner, "Africa and the Discovery of America," Philadelphia, 1920, vol. 2, pp. 365-6.
Ferdinand Columbus, "The Life of Admiral Christopher Columbus," Rutgers University Press, 1959, p. 232.
Barry FELL, "Saga America," New York, 1980; also "America BC," New York, 1976.
Nigel Davies, "Voyagers to the New World," New York, 1979.