Islam is civilization, and its nation. It presents a moderate Islamic perspective.
My journey to ISLAM
was Margaret (Peggy) Marcus. As a small child, I possessed a keen interest in music and was particularly fond of the classical operas and symphonies considered high culture in the West.
Music was my favorite subject in school in which I always earned the highest grades. By sheer chance, I happened to hear Arabic music over the radio which so much pleased me, that I was determined to hear more.
I would not leave my parents in peace until my father finally took me to the Syrian section in New York City where I bought a stack of Arabic recordings. My parents, relatives and neighbors thought Arabic and its music dreadfully weird and so distressing to their ears that whenever I put on my recordings, they demanded that I close all the doors and windows in my room lest they be disturbed!
After I embraced Islam in 1961, I used to sit enthralled by the hour at the mosque inNew York, listening to tape-recordings of tilawat chanted by the celebrated Egyptian qari, Abdul Basit.But on Jumuah salah (Friday Prayers), the Imam did not play the tapes. We had a special guest that day. A short, very thin and poorly-dressed black youth, who introduced himself to us as a student from Zanzibar, recited Surat Ar-Rahman.
I traced the beginning of my interest in Islam to the age of ten. While attending a reformed Jewish Sunday school, I became fascinated with the historical relationship between the Jews and the Arabs.
From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when, in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain; and that it was the magnanimity of this same Arabic Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement.
Totally unaware of the true nature of Zionism, I naively thought that the Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together, I believed that the Jews and the Arabs would cooperate to attain another Golden Age of culture in the Middle East.
Despite my fascination with the study of Jewish history, I was extremely unhappy at the Sunday school. At this time I identified myself strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my fellow classmates nor their parents took their religion seriously.
During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers could not discipline them and found it very difficult to conduct the classes.
At home, the atmosphere for religious observance was scarcely more congenial. My elder sister detested the Sunday school so much that my mother literally had to drag her out of bed in the mornings and it never went without the struggle of tears and hot words.
Finally, my parents were exhausted and let her quit. On the Jewish High Holy Days, instead of attending synagogue and fasting on Yom Kippur, my sister and I were taken out of school to attend family picnics and parties in fine restaurants.
When my sister and I convinced our parents how miserable we both were at the Sunday school they joined an agnostic, humanist organization known as the Ethical Culture Movement.
The Ethical Culture Movement was founded late in the 19th century by Felix Alder. While studying for rabbinate, Felix Alder grew convinced that devotion to ethical values; as relative and man-made, regarding any supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world.
I attended the Ethical Culture Sunday School each week from the age of eleven until I graduated at fifteen. Here, I grew into complete accord with the ideas of the movement and regarded all traditional, organized religions with scorn.
When I was eighteen years old I became a member of the local Zionist youth movement known as the Mizrachi Hatzair. But, when I found out what the nature of Zionism was, which made the hostility between Jews and Arabs irreconcilable, I left several months later in disgust.
When I was twenty and a student at New York University, one of my elective courses was entitled Judaism in Islam. My professor, Rabbi Abraham Isaac Katsh, the head of the department of Hebrew Studies there, spared no efforts to convince his students — all Jews, many of whom aspired to become rabbis — that Islam was derived from Judaism.
Our textbook, written by him, took each verse from the Quran, painstakingly tracing it to its allegedly Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically of the opposite.
I soon discovered that Zionism was merely a combination of the racist, tribalistic aspects of Judaism. Modern secular nationalistic Zionism was further discredited in my eyes when I learned that few, if any, of the leaders of Zionism were observant Jews and that perhaps nowhere is Orthodox, traditional Judaism regarded with such intense contempt as in Israel.
When I found nearly all important Jewish leaders in America supporters for Zionism, who felt not the slightest twinge of conscience because of the terrible injustice inflicted upon the Palestinian Arabs, I could no longer consider myself a Jew at heart.
One morning in November 1954, Professor Katsh, during his lecture, argued with irrefutable logic that the monotheism taught by Moses (peace be upon him) and the Divine Laws reveled to him were indispensable as the basis for all higher ethical values.
If morals were purely man-made, as the ethical culture and other agnostic and atheistic philosophies taught, then they could be changed at will, according to mere whim, convenience or circumstance.
The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter, as the Rabbis in the Talmud taught, argued Professor Katsh, was not mere wishful thinking but a moral necessity.
Only those, he said, who firmly believed that each of us will be summoned by God on Judgment Day to render a complete account of our life on earth and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasure and endure hardships and sacrifice to attain lasting good.
It was in Professor Katsh's class that I met Zenita, the most unusual and fascinating girl I have ever met. The first time I entered Professor Katsh's class, as I looked around the room for an empty desk in which to sit, I spied two empty seats, on the arm of one, three big beautifully bound volumes of Yusuf Ali's English translation and commentary of the Holy Quran.
I sat down right there, burning with curiosity to find out to whom these volumes belonged. Just before Rabbi Katsh's lecture was to begin, a tall, very slim girl with pale complexion framed by thick auburn hair, sat next to me. Her appearance was so distinctive, I thought she must be a foreign student from Turkey, Syria or some other Near Eastern country.
Most of the other students were young men wearing the black cap of Orthodox Jewry, who wanted to become rabbis. The two of us, were the only girls in the class.
As we were leaving the library late that afternoon, she introduced herself to me. Born into an Orthodox Jewish family, her parents had migrated to America from Russia only a few years prior to the October Revolution in 1917 to escape persecution.
I noted that my new friend spoke English with the precise care of a foreigner. She confirmed these speculations, telling me that since her family and their friends speak only Yiddish among themselves, she did not learn any English until after attending public school.
She told me that her name was Zenita Liebermann but recently, in an attempt to Americanize themselves, her parents had changed their name from "Liebermann" to "Lane."
Besides being thoroughly instructed in Hebrew by her father while growing up and also in school, she said she was now spending all her spare time studying Arabic.
However, with no previous warning, Zenita dropped out of class and although I continued to attend all of his lectures to the conclusion of the course, Zenita never returned.
Months passed and I had almost forgotten about Zenita, when suddenly she called and begged me to meet her at the Metropolitan Museum and go with her to look at the special exhibition of exquisite Arabic calligraphy and ancient illuminated manuscripts of the Quran.
During our tour of the museum, Zenita told me how she had embraced Islam with two of her Palestinian friends as witnesses.
I inquired, "Why did you decide to become a Muslim?" She then told me that she had left Professor Katsh's class when she fell ill with a severe kidney infection. Her condition was so critical, she told me, her mother and father had not expected her to survive.
"One afternoon while burning with fever, I reached for my Quran on the table beside my bed and began to read and while I recited the verses, it touched me so deeply that I began to weep and then I knew I would recover. As soon as I was strong enough to leave my bed, I summoned two of my Muslim friends and took the oath of the "Shahadah" or Confession of Faith."
Zenita and I would eat our meals in Syrian restaurants where I acquired a keen taste for this tasty cooking. When we had money to spend, we would order Couscous, roast lamb with rice or a whole soup plate of delicious little meatballs swimming in gravy scooped up with loaves of unleavened Arabic bread.
And when we had little to spend, we would eat lentils and rice, Arabic style, or the Egyptian national dish of black broad beans with plenty of garlic and onions called "Ful".
While Professor Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I converted to Islam
Music was my favorite subject in school in which I always earned the highest grades. By sheer chance, I happened to hear Arabic music over the radio which so much pleased me, that I was determined to hear more.
I would not leave my parents in peace until my father finally took me to the Syrian section in New York City where I bought a stack of Arabic recordings. My parents, relatives and neighbors thought Arabic and its music dreadfully weird and so distressing to their ears that whenever I put on my recordings, they demanded that I close all the doors and windows in my room lest they be disturbed!
After I embraced Islam in 1961, I used to sit enthralled by the hour at the mosque inNew York, listening to tape-recordings of tilawat chanted by the celebrated Egyptian qari, Abdul Basit.But on Jumuah salah (Friday Prayers), the Imam did not play the tapes. We had a special guest that day. A short, very thin and poorly-dressed black youth, who introduced himself to us as a student from Zanzibar, recited Surat Ar-Rahman.
I traced the beginning of my interest in Islam to the age of ten. While attending a reformed Jewish Sunday school, I became fascinated with the historical relationship between the Jews and the Arabs.
From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when, in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain; and that it was the magnanimity of this same Arabic Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement.
Totally unaware of the true nature of Zionism, I naively thought that the Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together, I believed that the Jews and the Arabs would cooperate to attain another Golden Age of culture in the Middle East.
Despite my fascination with the study of Jewish history, I was extremely unhappy at the Sunday school. At this time I identified myself strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my fellow classmates nor their parents took their religion seriously.
During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers could not discipline them and found it very difficult to conduct the classes.
At home, the atmosphere for religious observance was scarcely more congenial. My elder sister detested the Sunday school so much that my mother literally had to drag her out of bed in the mornings and it never went without the struggle of tears and hot words.
Finally, my parents were exhausted and let her quit. On the Jewish High Holy Days, instead of attending synagogue and fasting on Yom Kippur, my sister and I were taken out of school to attend family picnics and parties in fine restaurants.
When my sister and I convinced our parents how miserable we both were at the Sunday school they joined an agnostic, humanist organization known as the Ethical Culture Movement.
The Ethical Culture Movement was founded late in the 19th century by Felix Alder. While studying for rabbinate, Felix Alder grew convinced that devotion to ethical values; as relative and man-made, regarding any supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world.
I attended the Ethical Culture Sunday School each week from the age of eleven until I graduated at fifteen. Here, I grew into complete accord with the ideas of the movement and regarded all traditional, organized religions with scorn.
When I was eighteen years old I became a member of the local Zionist youth movement known as the Mizrachi Hatzair. But, when I found out what the nature of Zionism was, which made the hostility between Jews and Arabs irreconcilable, I left several months later in disgust.
When I was twenty and a student at New York University, one of my elective courses was entitled Judaism in Islam. My professor, Rabbi Abraham Isaac Katsh, the head of the department of Hebrew Studies there, spared no efforts to convince his students — all Jews, many of whom aspired to become rabbis — that Islam was derived from Judaism.
Our textbook, written by him, took each verse from the Quran, painstakingly tracing it to its allegedly Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically of the opposite.
I soon discovered that Zionism was merely a combination of the racist, tribalistic aspects of Judaism. Modern secular nationalistic Zionism was further discredited in my eyes when I learned that few, if any, of the leaders of Zionism were observant Jews and that perhaps nowhere is Orthodox, traditional Judaism regarded with such intense contempt as in Israel.
When I found nearly all important Jewish leaders in America supporters for Zionism, who felt not the slightest twinge of conscience because of the terrible injustice inflicted upon the Palestinian Arabs, I could no longer consider myself a Jew at heart.
One morning in November 1954, Professor Katsh, during his lecture, argued with irrefutable logic that the monotheism taught by Moses (peace be upon him) and the Divine Laws reveled to him were indispensable as the basis for all higher ethical values.
If morals were purely man-made, as the ethical culture and other agnostic and atheistic philosophies taught, then they could be changed at will, according to mere whim, convenience or circumstance.
The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter, as the Rabbis in the Talmud taught, argued Professor Katsh, was not mere wishful thinking but a moral necessity.
Only those, he said, who firmly believed that each of us will be summoned by God on Judgment Day to render a complete account of our life on earth and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasure and endure hardships and sacrifice to attain lasting good.
It was in Professor Katsh's class that I met Zenita, the most unusual and fascinating girl I have ever met. The first time I entered Professor Katsh's class, as I looked around the room for an empty desk in which to sit, I spied two empty seats, on the arm of one, three big beautifully bound volumes of Yusuf Ali's English translation and commentary of the Holy Quran.
I sat down right there, burning with curiosity to find out to whom these volumes belonged. Just before Rabbi Katsh's lecture was to begin, a tall, very slim girl with pale complexion framed by thick auburn hair, sat next to me. Her appearance was so distinctive, I thought she must be a foreign student from Turkey, Syria or some other Near Eastern country.
Most of the other students were young men wearing the black cap of Orthodox Jewry, who wanted to become rabbis. The two of us, were the only girls in the class.
As we were leaving the library late that afternoon, she introduced herself to me. Born into an Orthodox Jewish family, her parents had migrated to America from Russia only a few years prior to the October Revolution in 1917 to escape persecution.
I noted that my new friend spoke English with the precise care of a foreigner. She confirmed these speculations, telling me that since her family and their friends speak only Yiddish among themselves, she did not learn any English until after attending public school.
She told me that her name was Zenita Liebermann but recently, in an attempt to Americanize themselves, her parents had changed their name from "Liebermann" to "Lane."
Besides being thoroughly instructed in Hebrew by her father while growing up and also in school, she said she was now spending all her spare time studying Arabic.
However, with no previous warning, Zenita dropped out of class and although I continued to attend all of his lectures to the conclusion of the course, Zenita never returned.
Months passed and I had almost forgotten about Zenita, when suddenly she called and begged me to meet her at the Metropolitan Museum and go with her to look at the special exhibition of exquisite Arabic calligraphy and ancient illuminated manuscripts of the Quran.
During our tour of the museum, Zenita told me how she had embraced Islam with two of her Palestinian friends as witnesses.
I inquired, "Why did you decide to become a Muslim?" She then told me that she had left Professor Katsh's class when she fell ill with a severe kidney infection. Her condition was so critical, she told me, her mother and father had not expected her to survive.
"One afternoon while burning with fever, I reached for my Quran on the table beside my bed and began to read and while I recited the verses, it touched me so deeply that I began to weep and then I knew I would recover. As soon as I was strong enough to leave my bed, I summoned two of my Muslim friends and took the oath of the "Shahadah" or Confession of Faith."
Zenita and I would eat our meals in Syrian restaurants where I acquired a keen taste for this tasty cooking. When we had money to spend, we would order Couscous, roast lamb with rice or a whole soup plate of delicious little meatballs swimming in gravy scooped up with loaves of unleavened Arabic bread.
And when we had little to spend, we would eat lentils and rice, Arabic style, or the Egyptian national dish of black broad beans with plenty of garlic and onions called "Ful".
While Professor Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I converted to Islam
Who Is "Allah"?
IsThe name "Allah" is a word that is heard quite often these days whether it is on the television or passed along in conversation. But most non-Muslims have no idea who Allah is. 
Some mistakenly believe that Allah is a deity that Muslims worship similar to the way in which Buddhists worship Buddha. Others think that Allah is a man or a prophet. Just the name "Allah" is so shrouded in mystery because most people never take the time to unravel the meaning.
Rather they believe what they see portrayed in the heavily biased media and allow their fears to take hold of their chests instead of seeking out the truth for themselves.
The meaning of Allah is so simple. Allah is the Arabic form of the word "The One True God". Muslims worship the exact same God that Jews and Christians do.
However, Muslims prefer to call God by His proper name Allah and refrain from using the word "god" itself since it can be attributed to so many other things. For example, in proper English the feminine form of "god" is "goddess" and let’s look at Greek Mythology where the Greeks worshipped many "gods".
Muslims believe that Allah is the One and Only God without partners and that the name "Allah" is unique to the sole Creator of this World and everything in it. To liken Allah to another supposed god in any way shape or form is to commit the one unforgivable sin of shirk, or ascribing partners to Allah.
Some mistakenly believe that Allah is a deity that Muslims worship similar to the way in which Buddhists worship Buddha. Others think that Allah is a man or a prophet. Just the name "Allah" is so shrouded in mystery because most people never take the time to unravel the meaning.
Rather they believe what they see portrayed in the heavily biased media and allow their fears to take hold of their chests instead of seeking out the truth for themselves.
The meaning of Allah is so simple. Allah is the Arabic form of the word "The One True God". Muslims worship the exact same God that Jews and Christians do.
However, Muslims prefer to call God by His proper name Allah and refrain from using the word "god" itself since it can be attributed to so many other things. For example, in proper English the feminine form of "god" is "goddess" and let’s look at Greek Mythology where the Greeks worshipped many "gods".
Muslims believe that Allah is the One and Only God without partners and that the name "Allah" is unique to the sole Creator of this World and everything in it. To liken Allah to another supposed god in any way shape or form is to commit the one unforgivable sin of shirk, or ascribing partners to Allah.
Islam is the only religion on Earth that remained purely monotheistic. Each time a Muslim prays to Allah, he has a meeting with the Lord of this World without an intercessor or mediator.Muslims believe in submitting their entire will to Allah through acts of worship, obedience and good deeds. Muslims believe that Allah is ever-present watching over His Creation and is always close to them.
Allah says in the Quran what means,
[And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge).] (Qaf 50:16)
The Quran reveals that there are Beautiful Names of Allah, which is how Muslims get to know the Creator. Muslims are forbidden to ponder upon Allah’s appearance or to attribute Him to anything in this World as some faiths liken Allah to man. Islam rejects this entirely. We can know about Allah from His beautiful names of which Prophet Muhammad said:
"Verily, there are ninety-nine names of God, one hundred minus one. He who enumerates (and believes in them) them would get into Paradise." (Al-Bukhari)
Some of the names are:
Al-Wadud — The Loving
Al-Khaliq — The Creator
Al-Ahad — The One
Al-Aziz — The Mighty and Strong
Allah says in the Quran what means,
[And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge).] (Qaf 50:16)
The Quran reveals that there are Beautiful Names of Allah, which is how Muslims get to know the Creator. Muslims are forbidden to ponder upon Allah’s appearance or to attribute Him to anything in this World as some faiths liken Allah to man. Islam rejects this entirely. We can know about Allah from His beautiful names of which Prophet Muhammad said:
"Verily, there are ninety-nine names of God, one hundred minus one. He who enumerates (and believes in them) them would get into Paradise." (Al-Bukhari)
Some of the names are:
Al-Wadud — The Loving
Al-Khaliq — The Creator
Al-Ahad — The One
Al-Aziz — The Mighty and Strong
According to Islam, the message of the Quran and the Sunnah of the Prophet Muhammad is the very same one that was given to the Jews and Christians.However, meanings were lost in translation and the books revealed to past generations were corrupted and distorted by the hands of humans.
Allah gave mankind one final chance to be mindful of Him and to obey Him. And that chance came in the form of an unlettered man from the deserts of Arabia named Muhammad and through him Allah revealed His final revelation.
The Quran is the last book that Allah gave to humans and it is preserved which means Allah will safeguard it from corruption. Over the past 14 centuries, not a single letter has been changed or altered. No more books or Prophets will come to this world. And it is up to humans as to whether they believe in this final message or turn their backs on it as scores have done before and continue to do every day.
The best way for humans to understand Allah as the Creator is to open their eyes and see His design. Who else but Allah could create a flower as perfect as the rose? Or cover Earth with so much vegetation and foliage that scientists today are still unearthing new species?
Allah is the Most Kind and the Most Merciful. All that Allah has asked for humans to do is to be pious, worship Him alone and be kind to our fellow man. In return, humans are the veritable owners of the Earth to rule it as they see fit as Allah continuously showers His innumerable blessings upon humanity as well as punishments for those who disobey and wreak havoc on the Earth.
Islam is not a new religion or something that a few simply chose one day to follow. Islam is a continuation of the previous messages that were revealed to past Prophets.
Prophet Muhammad seals the line of prophets who came to this world both to warn humans and give glad tidings of Allah's mercy. It is only through Allah's love and mercy for mankind that He bothered to send prophets so that we may know Him… the One and Only God.
Allah gave mankind one final chance to be mindful of Him and to obey Him. And that chance came in the form of an unlettered man from the deserts of Arabia named Muhammad and through him Allah revealed His final revelation.
The Quran is the last book that Allah gave to humans and it is preserved which means Allah will safeguard it from corruption. Over the past 14 centuries, not a single letter has been changed or altered. No more books or Prophets will come to this world. And it is up to humans as to whether they believe in this final message or turn their backs on it as scores have done before and continue to do every day.
The best way for humans to understand Allah as the Creator is to open their eyes and see His design. Who else but Allah could create a flower as perfect as the rose? Or cover Earth with so much vegetation and foliage that scientists today are still unearthing new species?
Allah is the Most Kind and the Most Merciful. All that Allah has asked for humans to do is to be pious, worship Him alone and be kind to our fellow man. In return, humans are the veritable owners of the Earth to rule it as they see fit as Allah continuously showers His innumerable blessings upon humanity as well as punishments for those who disobey and wreak havoc on the Earth.
Islam is not a new religion or something that a few simply chose one day to follow. Islam is a continuation of the previous messages that were revealed to past Prophets.
Prophet Muhammad seals the line of prophets who came to this world both to warn humans and give glad tidings of Allah's mercy. It is only through Allah's love and mercy for mankind that He bothered to send prophets so that we may know Him… the One and Only God.
Islam comforts Spanish intellectuals
Thousands of Spaniards, especially intellectuals, academics and anti-globalization activists, are finding comfort and solace in Islam.
MADRID — Thousands of Spaniards, especially intellectuals, aca
demics and anti-globalization activists, are finding comfort and solace in Islam.
"Embracing Islam is on the rise despite ferocious Western media campaigns," Abdul-Nour Brado, the head of the Islamic Society of Catalonia, told IslamOnline.net.
Estimates suggest that between 3,000 to 4,000 Catalonians accepted Islam recently.
"The numbers could be much higher than that," Barado believes.
Local media reports have noted that intellectuals, academics and anti-globalization activists make up the bulk of the new Muslim reverts in Spain.
Catalonians first embraced Islam in the 1960s and their numbers were quite few.
Now thousands of Catalonians are believed to have joined the fold of Islam.
The Spanish autonomous province of Catalonia covers an area of 31,950 km² with an official population of 6.3 million, and its capital is Barcelona.
It is home to around 100,000 Moroccan immigrants, which is attributed to the geographical proximity with Morocco.
The southern European country has an estimated Muslim minority of about at 1.5 million out of a total population of 40 million.
Islam is the second religion after Christianity and has been recognized through the law of religious freedom, issued in July 1967.
Increasing
More Spaniards in the northern province of Palencia, in the northern part of the autonomous community of Castile and Le?n, are also finding solace in Islam.
"Nearly 4,000 people in Palencia embrace Islam every year," said Saed Al-Ruttabi, the head of the Islamic Council of Palencia.
He said many Spaniards start their soul-searching journey by delving deep into the Islamic faith.
"And when they do so, they discover that the faith is quite different from the perceptions they had."
Al-Ruttabi noted that out of the 150,000 Muslims in Palencia, only 90,000 are of immigrant backgrounds.
"This reflects a global trend not only in Spain but across Europe and the US."
But the rising number of reverts is creating a "cultural problem" in the southern European country.
"New Muslims tend not to attend prayers in the mosques of Muslim immigrants," Barado said, attributing this to "cultural differences".
"This is because the reverts believe that such mosques have become like social centers for immigrant Muslims."
But Mohamed Halhul, a spokesman for the Islamic Cultural Council of Catalonia, sees a positive side.
"Differences between Muslim immigrants and new Muslims are a positive sign in a democratic country."
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