I recommend reading the full article, particularly if you're interested in the topic specifically or the growth of Islam in America in general.
Highlights (Part 1):
In history, Islam showed itself to be culturally friendly and, in that regard, has been likened to a crystal clear river. Its waters (Islam) are pure, sweet, and life-giving but—having no color of their own—reflect the bedrock (indigenous culture) over which they flow. In China, Islam looked Chinese; in Mali, it looked African. Sustained cultural relevance to distinct peoples, diverse places, and different times underlay Islam’s long success as a global civilization.
Today, the Muslim world retains priceless relics of its former cultural splendor, but, in the confusion of our times, the wisdom of the past is not always understood and many of its established norms and older cultural patterns no longer appear relevant to Muslims or seem to offer solutions. Where the peacock’s tail has not long since folded, it retains little of its former dazzle and fullness; where the cultural river has not dried up altogether, its waters seldom run clear.
A working democracy, for example, is as much the fruit of particular cultural values and civic habits as it is the outgrowth of constitutions or administrative bodies. In our mosques, schools, and homes, many day-to-day aggravations are patent examples of cultural discord and confusion. Often, they have little to do with Islam per se but everything to do with the clash of old world attitudes and expectations—often authoritarian and patriarchal—with the very different human complexities, realities, and needs of our society.
People can repent from broken rules but not from broken psyches. The creation of a healthy Muslim American psyche is contingent on the creation of a successful, well-integrated indigenous culture. A well-integrated psyche and unified sense of identity make authentic Islamic religiosity, true spirituality, and moral perfection a normative possibility within the American context.
"The Prophet and his Companions did not look upon human culture in terms of black and white, nor did they drastically divide human societies into spheres of absolute good and absolute evil... the Prophetic message was, from the outset, based on the distinction between what was good, beneficial, and authentically human in other cultures, while seeking to alter only what was clearly detrimental. Prophetic law did not burn and obliterate what was distinctive about other peoples but sought instead to prune, nurture, and nourish, creating a positive Islamic synthesis."
the principle of tolerating and accommodating such [pre-Islamic cultural norms] — among Arabs and non-Arabs alike in all their diversity—may be termed a supreme, overriding Prophetic sunna. In this vein, the noted early jurist, Abu Yusuf understood the recognition of good, local cultural norms as falling under the rubric of the sunna.
Part 2
Part 3
Part 4
Part 5
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