Throughout the Americas, there are Afro-American religions (Voodoo, Hoodoo, Santeria, Umbanda, Candomble, Espiritismo, Palo Mayombe, Xango, etc.) As can be seen on this map, these Afro-American religions are derived from a wide variety of traditional, ethnic religions that can be found in West and Central Africa.
However, I know that approximately 1/3rd of enslaved Africans brought to the Americas were Muslim. Wolof and Mande peoples are notable examples of such ethnic groups who were represented in the Trans-Atlantic Slave Trade and were also Muslim. Though this is not the majority religion, I would guess that it was a plurality religion. As a singular religious faith, I assume that Islam was the most professed religion amongst enslaved peoples brought to the Americas, precisely because there is not one singular West African Traditional Religion.
Why don't we see Islam (or Islamic-derived practices) persisting in the Americas in the way we see beliefs, rituals, and practices from Traditional African religions? I imagine that it would be much easier to "combine" Islam with Christianity than the various traditional religions which have been syncretized with Christianity in the Americas, so why do these persist in Brazil, the Caribbean, and parts of the United States where West African Islamic traditions are virtually invisible?
EDIT: Sorry for the typo. I tried rewording the question a lot and the weird apostrophe is a relict of a prior wording.
It's a good question and one that scholars who work on African-American religious history have discussed for some time.
There's considerable evidence, as the OP notes, that a significant proportion of West Africans taken across the Atlantic as slaves were Muslims. I think this is where the first complication comes in that scholars of African history may be more aware of in comparison to scholars of African-American religious history, which is that some of the best-known Afro-Caribbean or African-American religious traditions that are not Islamic are especially associated with societies in West Africa that were especially predominant in the late 18th and early 19th Century Atlantic slave trade--santeria and vodun, for example, from Yoruba religion and from voodoo in Dahomey (present-day Nigeria and present-day Togo). Whereas Africans from predominantly Muslim areas (Senegambia, the middle Niger, etc.) were a larger proportion of the slaves taken in the 16th and 17th Century (when overall numbers of people taken across the Atlantic were smaller). Which might simply mean that many African-American religions are a stronger presence in contemporary cultures because they arrived in a more recent era and at the end of slavery, whereas practicing Muslims in the Americas had a much longer time to lose connection with their religion and would have had to practice under much more hostile conditions.
There's another historical wrinkle rather connected to this one, and that is in the 16th and 17th Century, Islam in many parts of interior West Africa was still predominantly the religion of political elites (courts, soldiers, political officials, judges and teachers) and not as predominantly among ordinary peasants, fishers or artisans. Sembene Ousmane's 1977 film Ceddo imagines this split in ways that are at least somewhat evocative of the reality on the ground in many places until the 18th Century--and it was the non-Muslims who were often more likely to be enslaved. The major wave of popular conversion to Islam and the formation of states devoted to reformist Islam against older corrupt rulers doesn't appear until the late 18th Century, and the participants in these "jihad revolutions" were for the most part not a major part of the populations taken across the Atlantic in that era. Earlier Muslims may also have been practicioners of forms of "syncretic Islam" that incorporated a good deal of non-Islamic belief that were then brought into syncretic American versions of African spirituality.
Michael Gomez in his book Black Crescent argues that there was a strong presence of African Muslims in Latin America and the Caribbean from slavery onward and that aspects of this presence continued into the 20th Century. He argues that this continuous presence was also a major part of the coastal culture of Georgia and South Carolina that is often referred to as Gullah-Geechee culture. Gomez' intricate work with names, his tracing of Mande, Pulaar and other linguistic traces, etc. have been influential on other scholars working on the Americas and it has become more common to suggest that Islamic belief was fairly widespread in black culture until the 19th Century. Which still doesn't really answer the OP's question fully--I would love to hear from specialists in African-American history about whether there is new work that looks specifically at the period between 1820 and 1920. Eddie Glaude's 2014 Oxford Very Short Introduction on African-American religion simply argues that Islam in African-American history in the 20th Century is discontinuous with Islam in earlier American history--that the two are not really connected. (And he doesn't really speak to what might have happened to make African-American Islam from the era of the Atlantic slave trade disappear in the United States or elsewhere.)