Editing Muhammad ibn al-Qasim (section)

===Religion===
Lane-Poole writes that, "as a rule Muslim government was at once tolerant and economic".<ref>''Medieval India'' by Stanly Lane-Poole, Pub 1970, Page 10.</ref> The preference of collection of jizya over the conversion to Islam is a major economic motivator.<ref name=Extortion1>Habib Tiliouine, Richard J. Estes, 2016, "The State of Social Progress of Islamic Societies", Springer, page 338.</ref><ref name="Extortion2">John Powell, 2010, "Weapons & Warfare: Warfare : culture and concepts", Salem Press, page 884.</ref> Hindus and Buddhists who were classified as [[Dhimmi]]s had to pay mandatory [[Jizya]] instead of [[Zakat]] paid by Muslims.<ref>(Quran 9:29) “Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled.”</ref><ref>
(Sahih Bukhari Volume 4 Chapter 88) Narrated Ibn Umar that the Prophet said, "My livelihood is under the shade of my spear, and he who disobeys my orders will be humiliated by paying Jizya."</ref> Contrastingly preferential treatment was given to a small number of people who were converted to Islam by "exempting them from Jizya in lieu of paying the [[Zakat]]".<ref name="Appleby292"/> Muhammad ibn al-Qasim fixed the Zakat at 10% of the agricultural produce.<ref name=sid1/> Others had to pay the mandatory jizya.<ref>{{cite book |last=Glenn |first= H. Patrick |author-link=H. Patrick Glenn |year=2007 |title=Legal Traditions of the World |publisher=[[Oxford University Press]] |pages=218–219}}</ref><ref>H. Patrick Glenn, ''Legal Traditions of the World''. [[Oxford University Press]], 2007, p. 219.</ref><ref name=Bennett>{{Cite book|title=Muslims and Modernity: An Introduction to the Issues and Debates|first=Clinton|last=Bennett|publisher=[[Continuum International Publishing Group]]|year=2005|isbn=082645481X|page=163|url=https://books.google.com/books?id=D0vYYovH7OQC|access-date=7 July 2012|author-link=Clinton Bennett}}</ref> "In Al-Biruni's narrative", according to [[Manan Ahmed Asif]] – a historian of Islam in South and South East Asia, "Muhammad bin Qasim first asserts the superiority of Islam over the polytheists by committing a taboo (killing a cow) and publicly soiling the idol (giving the cow meat as an offering)" before allowing the temple to continue as a place of worship.<ref name="Asif2016p112">{{cite book|author= Manan Ahmed Asif|title= A Book of Conquest|url=https://books.google.com/books?id=3QD6DAAAQBAJ&pg=PA112|year= 2016|publisher= Harvard University Press|isbn=978-0-674-97243-8|pages=111–112}}</ref>

A religious Islamic office, "''sadru-I-Islam al affal"'', was created to oversee the secular governors.<ref name="Appleby292"/> The native hereditary elites were reappointed with the title of [[Rana (title)|Rana]]. According to [[Yohanan Friedmann]], Muhammad ibn al-Qasim declared that the Brahmins of [[Mansura, Sindh|Brahmanabad]] were good people.<ref name=sid1>Iqtidar Hisain Siddiqui, 2010, [https://books.google.com/books?id=DJbmTL8svpwC&dq=treatment+of+jats+by+muhammad+bin+qasim&pg=PA35 Indo-Persian historiography up to thirteenth century], Primum Books, Delhi.</ref>

While [[proselytization]] occurred, given the social dynamics of areas of Sindh conquered by Muslim, the spread of Islam was slow and took centuries.<ref name="Appleby292"/> No mass conversions to Islam took place and some temples escaped destruction such as the [[Sun Temple of Multan]]  on payment of jizya.<ref>Schimmel pg.4</ref> In the Arab settlers controlled areas of Sindh and Multan, conversion to Islam occurred only slowly, not on a massive scale.<ref name="StillHindu1"/> Majority of the population continued to remain Hindu who had to pay the jizya imposed by the Muslim state.<ref name="StillHindu1">Mohammad Yunus, Aradhana Parmar, 2003, "South Asia: A Historical Narrative", Oxford University Press, page 123.</ref>

It has been reported that Muhammad ibn al-Qasim met with [[Ruqayya bint Ali|Sayyida Ruqayya bint Ali]] ([[Bibi Pak Daman]]) in India, a daughter of [[Ali|Ali ibn Abi Talib]] the son-in-law of the Islamic [[prophet Muhammad]] and the fourth [[Rashidun caliph]] (r. 656-661). The events of the [[Battle of Karbala|massacre of Muhammad's family at Karbala]] (680 CE) caused many relatives of Muhammad including Ruqayyah to migrate to [[Makran]]. Among her potential assassins had been Muhammad Bin Qasim who later switched allegiances and became a supporter of Ruqayyah after learning of the sufferings experienced by the family of Muhammad.<ref name="Shoeb2016">{{cite journal|last1=Shoeb|first1=Robina|year=2016|title=Female Sufism in Pakistan: A Case Study of Bibi Pak Daman|journal=Pakistan Vision|volume=17|issue=1|pages=225–229}}</ref>