17. Muhammad advocated force conversions into Islam?
Muslims are commanded to fight unbelievers until they are either dead, converted to Islam, or in a permanent state of subjugation under Muslim domination. Allowing people of other faiths to live and worship independently of Islamic rule is not an option.
Sura (9:29) – “Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.” Suras 9 and 5 are the last “revelations” that Muhammad handed down.
Sura (9:5) “But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them…” Prayer and charity are among the Five Pillars of Islam, as salat and zakat.
Abul Kasem is quoting same verse again and again, We already replied(from the article of Ansar al Adl) verse 9 of Surah Tauba, see replies here under
13. Verse 11: “Fight those who believe not in God…” (9:29)
9. Verse 8: “Fight the pagans wherever you see them…” (9:5)
Regarding Forced Converstions Islam is clear It is mentioned in Qur`an Surah al Bqarah ayah 256 “There is no Compulsion in Religion”
Ibnul Qayyim said in his Hidayat al-Hayara:
ومن تأمل سيرة النبي صلى الله عليه وسلم تبين له أنه لم يكره أحدا على دينه قط ، وأنه إنما قاتل من قاتله ، وأما من هادنه فلم يقاتله ما دام مقيما على هدنته ، لم ينقض عهده ، بل أمره الله تعالى أن يفي لهم بعهدهم ما استقاموا له ، كما قال تعالى : فما استقاموا لكم فاستقيموا لهم .
فلما قدم المدينة صالح اليهود وأقرهم على دينهم ، فلما حاربوه ونقضوا عهده وبدءوه بالقتال قاتلهم ، فمن على بعضهم ، وأجلى بعضهم ، وقاتل بعضهم . وكذلك لما هادن قريشا عشر سنين لم يبدأهم بقتال حتى بدءوا هم بقتاله ونقض عهده ، فحينئذ غزاهم في ديارهم ، وكانوا هم يغزونه قبل ذلك كما قصدوه يوم الخندق ،….
Whoever reflects on the Seerah of the Prophet (peace be upon him) would come to the realization that he never forced anyone to accept Islam. That he fought those who fought him. As for those whom he had peace treaties with, he did not fight them as long as they abided by the treaty. In fact, Allah commanded him to keep the treaty with them as long as they adhered to it. Allah said “So as long as they are upright toward you, be upright toward them” [9:7]
When he arrived at Medina, he made a treaty with the Jews and allowed them to practice their religion. When they waged war against him and violated the treaty and initiated the fighting with him, the Prophet would show mercy to some of them, exile some of them and even fight some of them. Similarly, when he had a treaty with Quraysh for ten years, he didn’t initiate the fighting with them. Rather, they did and only then did he fight them just as they fought him during the Battle of the Ditch and Badr,…. (end quote, via brother Bassam Zawadi)
Commentary of Jalalyan says:
There is no compulsion in, entering into, religion. Rectitude has become clear from error, that is say, through clear proofs it has become manifest that faith is rectitude and disbelief is error: this was revealed concerning the Ansār [of Medina] who tried to compel their sons to enter into Islam; so whoever disbelieves in the false deity, namely, Satan or idols (tāghūt, ‘false deity’, is used in a singular and plural sense), and believes in God, has laid hold of the most firm handle, the tight knot, unbreaking, that cannot be severed; God is Hearing, of what is said, Knowing, of what is done.(end quote)
Ibne Kathir Commented
There is no compulsion in religion), meaning, “Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.”(end quote)
Secondly Abul Kasem is leaving behind Crusaders.
It is mentioned in “Tolerance and forced conversion during the Crusades by Josh Owens”
During the crusades religion was the main focal point. Each religion thought that they were doing things the right way according to God. Both Muslims and Christians tolerated the opposite religion to a certain extent.
However there was usually a hidden agenda. With the Muslims it was convert or pay us taxes, and with the Christians it seemed to be more, convert to Christianity or die. Christians really seem to be more violent than the Muslims when it comes to conversion.(end quote)
Even though I don’t believe fully in above article, but the thing is even Kuffar agreed that the reality is different.
Abul Kasem Quoted
Sura (9:12) – (Continued from above) “But if they repent and establish worship and pay the poor-due, then are they your brethren in religion” This confirms that Muhammad is speaking of conversion to Islam.
Verse 12 is this one
[009:012] But if they violate their oaths after their covenant, and attack your religion with disapproval and criticism then fight (you) the leaders of disbelief (chiefs of Quraish – pagans of Makkah) – for surely their oaths are nothing to them – so that they may stop (evil actions).
Now let us see what the verse 6 to 12 says[009:006] And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Quran), and then escort him to where he can be secure, that is because they are men who know not. [009:007] How can there be a covenant with Allah and with His Messenger for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) except those with whom you made a covenant near Al-Masjid-al-Haram (at Makkah)? So long, as they are true to you, stand you true to them. Verily, Allah loves Al-Muttaqoon (the pious – see V.:). [009:008] How (can there be such a covenant with them) that when you are overpowered by them, they regard not the ties, either of kinship or of covenant with you? With (good words from) their mouths they please you, but their hearts are averse to you, and most of them are Fasiqoon (rebellious, disobedient to Allah). [009:009] They have purchased with the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah a little gain, and they hindered men from His Way; evil indeed is that which they used to do. [009:010] With regard to a believer, they respect not the ties, either of kinship or of covenant! It is they who are the transgressors. [009:011] But if they repent, perform As-Salat (Iqamat-as-Salat) and give Zakat, then they are your brethren in religion. (In this way) We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for a people who know. [009:012] But if they violate their oaths after their covenant, and attack your religion with disapproval and criticism then fight (you) the leaders of disbelief (chiefs of Quraish – pagans of Makkah) – for surely their oaths are nothing to them – so that they may stop (evil actions).(end quote)
Subhan`Allah how beautiful are the verses, These verses are regarding those who broke peace treaty, see even then Allah says if anyone of them seeks your protection then grant him protection, and hen Allah says escort him to where he can be secure. No where above Quranic ayahs says something regarding forced conversions.
Abul Kasem quoted
Sura (2:193) – “And fight them until persecution is no more, and religion be only for Allah. But if they desist, then let there be no hostility except against wrong-doers.” The key phrase is to fight until “religion be only for Allah.”
Reply by Brother Ansar al adl.
A classic and popular example of what Muslim scholars, like Dr. Jamal Badawi, call a ‘cut and paste’ approach. Everything becomes so much easier for the Anti-Islamists when they remove the context. The solution for the Muslim is to simply replace the verse in its context:
2:190-194 Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors. And kill them wherever ye catch them, and turn them out from where they have turned you out; for persecution and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear (the punishment of) God, and know that God is with those who restrain themselves.
How many times do we see the above verse repeating the message to make it clear? These verse were revealed at a time when Muslims of Madinah were under constant attack from the Makkans. An example would be when the Makkans conducted the public crucifixion of the companion of the Prophet Muhammad (peace be upon him), Khubaib bin Adi. These would be classified as ‘terrorist activities’ according to the modern usage of the term. So what does this verse say in this context? “Fight in the cause of God those who fight you”, “unless they (first) fight you there” – the context of this verse applies to those who initiate the attack against Muslims. And even after they attack, the verse makes it clear: “But if they cease, God is Oft-Forgiving, Most Merciful.” And it also makes clear the purpose for what Muslims fight: “fight them on until there is no more tumult or oppression, and there prevail justice and faith in God”. It is the duty of Muslims to defend humanity from oppression and persecution and to establish justice. Muslims believe that God has placed us here on earth as his deputy or viceroy, and thus, it is our duty to enjoin the good and forbid the evil, to establish peace and justice in the land. Dr. Maher Hathout writes the following on verses 2:190-194:
These verses were applicable to a particular situation or if, hypothetically, the same situation was to be repeated… Historically, fighting back against the aggressors was prohibited during the thirteen years of the Meccan period. After the migration to Medina and the establishment of the Islamic state, Muslims were concerned with how to defend themselves against aggression from their enemies. The aforementioned verses were revealed to enable them to protect the newly formed state by fighting in self-defence against those who fought them. However, the Qur’an clearly prohibits aggression. The verses explain that fighting is only for self-defence. Thus, a Muslim cannot commit aggression and kill innocent men, women, children, the sick, the elderly, monks, priests, or those who do not wish to fight. A Muslim is also mandated not to destroy plant life of livestock. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.49, emphasis added)
The historical context is something that must always be considered where developing an understanding of Qur’anic verses. Without knowing the circumstances behind the revelation, one cannot apply the verse as accurately. Shaykh Salman Al-Oadah writes about the general principles in Jihad:
Jihad can never be fought for worldly gain, for conquest, or even for revenge. Muslims must only fight to protect the lives, property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civilians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihâd, a word that means striving in the cause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such. (SOURCE, emphasis added)
There are strict and detailed laws in Islam, which Muslims must follow carefully. A military Jihad must be performed under these regulations. Abdullah Yusuf Ali writes about verse 2:190:
War is only permissible in self-defence, and under well-defined limits. When undertaken, it must be pushed with vigour, but not relentlessly, but only to restore peace and freedom for the worship of God. In any case strict limits must not be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms. (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )
He then re-iterates the general principles behind Jihad in his commentary on verse 2:191:
In general, it may be said that Islam is the religion of peace, goodwill, mutual understanding, and good faith. But it will not acquiesce in wrong-doing, and its men will hold their lives cheap in defence of honour, justice, and the religion which they hold sacred. Their ideal is that of heroic virtue combined with unselfish gentleness and tenderness, such as is exemplified in the life of the Apostle. They believe in courage, obedience, discipline, duty, and a constant striving by all the means in their power, physical, moral, intellectual, and spiritual, for the establishment of truth and righteousness. (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )
This is the true focus behind Jihad, and Muslims must never lose this focus. Jihad is solely for the purpose of aiding humanity and bringing justice and freedom to the oppressed. Therefore, all actions must be in-line with this focus and the strict regulations governing Jihad. The focus is to defend, not destroy. One who focuses on the betterment and aid of humanity will realize that destruction will never achieve this. Abdul Majid Daryabadi writes extensively on verse 2:190:
2:190 “And fight in the way of Allah those who fight you” – Violating the truce they themselves had signed. The Muslims, after having borne untold persecution with almost superhuman fortitude for years and years at the hands of the pagans of Makkah, are now for the first time enjoined to take to reprisals. ‘For a full thirteen years the Muslims were subjected to relentless persecution in Mecca. The Prophet and his followers fled for life to Medina, but the enemy would not leave them alone in their refuge. They came to attack them within a year, and the first three battles were fought in the very locality which will whether the Prophet was an assailant or defendant’ (Headley, The Original Church of Jesus Christ and Islam, p. 155). The Makkans had signed a truce and were the first to break it. The words ‘fight with those who fight you’ clearly show, firstly, that the Muslims were not the aggressors, and secondly, that those of the enemy who were not actual combatants – children, women, monks, hermits, the aged and the infirm, the maimed, and the like – had nothing at all to fear from the Muslim soldiery. It was in light of this express Divine injunction that the great Abu Bakr, the first Caliph, charged his troops into Syria, ‘not to mutilate the dead, nor to slay old men, women, and children, nor to cut down fruit-trees, nor to kill cattle unless they were needed for food; and these humane precepts served like a code of laws of war during the career of Mohammadan conquest.’ (Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has not Islam thus, in prescribing war against those who break God’s law, who challenge His righteous authority, and who fill the world with violence and injustice, made every concession short of the impossible? Has any code of military ethics been so chivalrous, so humane and so tender towards the enemy? ‘The moral tone adopted by the Caliph Abu Bakr, in his instructions to the Syrian army, was’, says a modern Christian historian, ‘so unlike the principles of the Roman government, that it must have commanded profound attention from a subject people. Such a proclamation announced to Jews and Christians’ sentiments of justice and principles of toleration which neither Roman emperors nor orthodox bishops had ever adopted as the rule of their conduct’ (Finlay, Greece Under the Romans, pp. 367-368). (Daryabadi, The Glorious Qur’an, emphasis added)
Muhammad Asad explains verse 2:190 in the following manner:
This and the following verses lay down unequivocally that only self-defence (in the widest sense of the word) makes war permissible for Muslims. Most of the commentators agree in that the expression la ta’tadu signifies, in this context, “do not commit aggression”; while by al-mu’tadin “those who commit aggression” are meant. The defensive character of a fight “in God’s cause” – that is, in the cause of the ethical principles ordained by God – is, moreover, self-evident in the reference to “those who wage war against you”, and has been still further clarified in 22: 39 – “permission [to fight] is given to those against whom war is being wrongfully waged” – which, according to all available Traditions, constitutes the earliest (and therefore fundamental) Quranic reference to the question of jihad, or holy war (see Tabari and Ibn Kathir in their commentaries on 22: 39). That this early, fundamental principle of self-defence as the only possible justification of war has been maintained throughout the Quran is evident from 60: 8, as well as from the concluding sentence of 4: 91, both of which belong to a later period than the above verse. (Asad, The Message of the Qur’an, emphasis added)
And on verse 2:191, he states the following:
In view of the preceding ordinance, the injunction “slay them wherever you may come upon them” is valid only within the context of hostilities already in progress (Razi), on the understanding that “those who wage war against you” are the aggressors or oppressors (a war of liberation being a war “in God’s cause”). The translation, in this context, of fitnah as “oppression” is justified by the application of this term to any affliction which may cause man to go astray and to lose his faith in spiritual values (cf. Lisan al-Arab). (Asad, The Message of the Qur’an, emphasis added)
This extensive commentary on th is verse should sufficiently address all confusion and misconceptions that resulted from misquoting this verse.
Abul Kasem quoted
Muslim (1:33) The Messenger of Allah said: “I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is the messenger of Allah…”
We can understand this hadith from other ahadeeth, because hadeeth is a commentry of another hadeeth, let us see how Prophet peace be uponhim practised
Sahih Muslim, Book 001, Number 0032: It is narrated on the authority of Jabir that the Messenger of Allah said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah, and then he (the Holy Prophet) recited (this verse of the Holy Qur’an):” Thou art not over them a warden” (lxxxviii, 22).
Ibne Kathir Commented : Thou art not over them a warden.) Ibn `Abbas, Mujahid and others said, “You are not a dictator over them.” This means that you cannot create faith in their hearts. Ibn Zayd said, “You are not the one who can force them to have faith.”
Allah says in Surah al e Imran 3:20
And if they argue with thee, (O Muhammad), say: I have surrendered my purpose to Allah and (so have) those who follow me. And say unto those who have received the Scripture and those who read not: Have ye (too) surrendered? If they surrender, then truly they are rightly guided, and if they turn away, then it is thy duty only to convey the message (unto them). Allah is Seer of (His) bondmen.
Abul Kasem quoted
Muslim (19:4294) – “When you meet your enemies who are polytheists [Christians…], invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them … If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them”
This is a misquotation, see full text
Sahih Muslim Book 019, Number 4294:
It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai’ except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah’s Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah’s behest with regard to them.(end)
First thing to note Abul Kasem quoted “When you meet your enemies who are polytheists [Christians…], Christians is not in Arabic nor in the translation, secondly Prophet peace be upon him is talking about War and why abul kasem missed these wordings, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children, thirdly even in War Prophet peace be upon him is saying before war “When you meet your enemies who are polytheists, invite them to three courses of action. ” after all these courses Prophet peace be upon him is saying that then fight in the name of Allah. Prophet peace be upon him himself said
..Allah’s Apostle in one of his military expeditions against the enemy, waited till the sun declined and then he got up amongst the people saying, “O people! Do not wish to meet the enemy, and ask Allah for safety, but when you face the enemy, be patient, and remember that Paradise is under the shades of swords.” Then he said, “O Allah, the Revealer of the Holy Book, and the Mover of the clouds and the Defeater of the clans, defeat them, and grant us victory over them.”(Bukhari, Volume 4, Book 52, Number 266l)
So clearly he said Do not wish to meet the enemy. Then abul Kasem quoted Bukhari (8:387) which is already replied before that is under the hadeeth Sahih Muslim, Book 001, Number 0033
Abul Kasem quoted
Bukhari (53:392) – “While we were in the Mosque, the Prophet came out and said, “Let us go to the Jews” We went out till we reached Bait-ul-Midras. He said to them, “If you embrace Islam, you will be safe. You should know that the earth belongs to Allah and His Apostle, and I want to expel you from this land. So, if anyone amongst you owns some property, he is permitted to sell it, otherwise you should know that the Earth belongs to Allah and His Apostle.”
Above hadith is regarding Jews of Khaybar (who tried to kill Prophet and were against Islam and Muslims), It is mentioned in Commentary of Sahih Bukhari Vol # 4 Page no: 524 by Muhammad Dawud Raaz (Rah)(Markazi Jamiyat Ahlul hadeeth hind), under the commentary of this hadith
Prophet peace be upon him intended to expel Jews in his life but he died. Umar RadhiAllahanho expelled them in his rule due to their continuous betrayl and Conspiracies (against Islam and Muslims).
Prophet peace be upon him said Bukhari Volume 4, Book 53, Number 391:Narrated ‘Abdullah bin ‘Amr:
The Prophet said, “Whoever killed a person having a treaty with the Muslims, shall not smell the smell of Paradise though its smell is perceived from a distance of forty years.”
Allah ordered Prophet peace be upon him in Surah 109 : Say: O disbelievers! I worship not that which ye worship; Nor worship ye that which I worship. And I shall not worship that which ye worship. Nor will ye worship that which I worship. Unto you your religion, and unto me my religion.
Surah 16:125: Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.
Also note that Prophet peace be upon him never killed anyone with his own hand, except Ubayy ibn Kahlaf who tried to kill Prophet peace be upon him, It is mentioned in Fatwa no: 20181 of Islam qa
Al-Bukhaari (4073) and Muslim (1793) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The anger of Allaah is most intense against a man who is killed by the Messenger of Allaah for the sake of Allaah (on the battlefield).”
“For the sake of Allaah” excludes one whom he kills as a hadd punishment or by way of legal retaliation (qisaas), because whoever is killed by the Prophet (peace and blessings of Allaah be upon him) on the battle was intending to kill the Prophet (peace and blessings of Allaah be upon him).
It is not known that the Prophet (peace and blessings of Allaah be upon him) killed anyone among the mushrikeen with his own hand apart from Ubayy ibn Khalaf.
That was narrated by Ibn Jareer and al-Haakim from Sa’eed ibn al-Musayyab and al-Zuhri (may Allaah have mercy on them). Ibn Katheer said in his Tafseer (2/296): its isnaad is saheeh.
Then abul kasem quoted Bukhari (2:24) which is already replied before that is under the hadeeth Sahih Muslim, Book 001, Number 0033
Then He quoted
Bukhari (59:643) – “Testify that none has the right to be worshipped except Allah, or else I will chop off your neck!” Words of a military leader that Muhammad sent on an expedition to destroy the local religion in Yemen.
This is full hadith
Bukhari Volume 5, Book 59, Number 643: Narrated Qais:
Jarir said “Allah’s Apostle said to me, “Won’t you relieve me from Dhul-Khalasa?” I replied, “Yes, (I will relieve you).” So I proceeded along with one-hundred and fifty cavalry from Ahmas tribe who were skillful in riding horses. I used not to sit firm over horses, so I informed the Prophet of that, and he stroke my chest with his hand till I saw the marks of his hand over my chest and he said, O Allah! Make him firm and one who guides others and is guided (on the right path).’ Since then I have never fallen from a horse. Dhul-l–Khulasa was a house in Yemen belonging to the tribe of Khatham and Bajaila, and in it there were idols which were worshipped, and it was called Al-Ka’ba.” Jarir went there, burnt it with fire and dismantled it. When Jarir reached Yemen, there was a man who used to foretell and give good omens by casting arrows of divination. Someone said to him. “The messenger of Allah’s Apostle is present here and if he should get hold of you, he would chop off your neck.” One day while he was using them (i.e. arrows of divination), Jarir stopped there and said to him, “Break them (i.e. the arrows) and testify that None has the right to be worshipped except Allah, or else I will chop off your neck.” So the man broke those arrows and testified that none has the right to be worshipped except Allah. Then Jarir sent a man called Abu Artata from the tribe of Ahmas to the Prophet to convey the good news (of destroying Dhu-l-Khalasa). So when the messenger reached the Prophet, he said, “O Allah’s Apostle! By Him Who sent you with the Truth, I did not leave it till it was like a scabby camel.” Then the Prophet blessed the horses of Ahmas and their men five times.
It is mentioned in Commentary of Sahih Bukhari Vol 5 Page 576 by Muhammad Dawud Raaz (Rah)(Markazi Jamiyat Ahlul hadeeth hind)
Prophet (peace be upon him) said this for house of an idol because in (Dhul khalsa) Kuffar and Polytheists made conspiracies against Islam, They made plans how to harm Prophet Kareem (peace be upon him)… They showed their enemity against Islam in every way, So to make the environment peaceful this was necessary. Islam never orders to dismantle the places of worship of other Religion and Nations in the time of Peace, During the time of Umar (RadhiAllahanho), He saved Churches of Dhimmi (one with whom we have a contract or treaty) Jews and Christians.(end quote)
Allah says [Quran 60:8-9]
Allah does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice.
It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the wrongdoers.
Abul Kasem quoted
Ibn Ishaq 959 – Then the apostle sent Khalid bin Walid… to the Banu al-Harith and ordered him to invite them to Islam three days before he attacked them. If they accepted then he was to accept it from them, and if they declined he was to fight them. So Khalid set out and came to them, and sent out riders in all directions inviting the people to Islam, saying, ―If you accept Islam you will be safe.‖ So the men accepted Islam as they were invited. The text goes on to say that Khalid taught the al-Harith about Islam after their “conversion,” proving that it was based on fear of slaughter rather than a free and intelligent decision.
Again his source is anti Islamic website, secondly leave a side authenticity of above narration let us see what Prophet peace be upon him said regarding Banu al Harith.
Bukhari, Volume 5, Book 58, Number 133: Narrated Abu Usaid:
The Prophet said, “The best of the Ansar’s families (homes) are those of Banu An-Najjar and then (those of) Banu ‘Abdul Ash-hal, then (those of) Banu Al-Harith bin Al-Khazraj and then (those of) Banu Sa’ida; nevertheless, there is good in all the families (houses) of the Ansar.” On this, Sad (bin Ubada) said, “I see that the Prophet has preferred some people to us.” Somebody said (to him), “No, but he has given you superiority to many.”(end)
Now see the hadith for the proof that Ansar were happy
Bukhari Volume 5, Book 58, Number 131:Narrated Zaid bin Al-Arqam: The Annwar said, “O Allah’s Apostle! Every prophet has his own followers and we have followed you. So will you invoke Allah to let our followers be considered from us (as Ansar too)?” So he invoked Allah accordingly.(end)
Banu Al Harith were Ansar’s and Imam Bukhari wrote whole Book on them in Sahih Bukhari “Merits of the Helpers in Madinah (Ansaar)”
Social Drawback: Islam spread through Sufism is all crap. It‘s all their strategy to get time to increase their population. Muslims did all barbaric activity to convert non-muslims. The very base of ISLAM is to kill the non-muslim by anyway if he refuses to accept Islam.
From where sufism came here?? Base of Islam is 5 Pillars
3) THE ‘ZAKAT’
4) THE FAST
5) PILGRIMAGE (HAJJ)
see here: http://www.islamicity.com/mosque/pillars.shtml
Now a days fastest growing religion is Islam speciall in west and America, which Islamic force is their to force them??see lectures of Shaykh Khalid Yaseen Yusuf Estes and others