Muhammad’s Bribing People to Be/Remain Muslims

The Quran states that part of the money given in charity is to go towards enticing individuals to become Muslims. In other words, Allah sanctions Muslims to buy off or bribe non-Muslims to embrace Islam:

As-Sadaqat (here it means Zakat) are only for the Fuqara’ (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause (i.e. for Mujahidun – those fighting in the holy wars), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise. S. 9:60 Hilali-Khan

Here’s how some of Islam’s greatest expositors interpreted this text. All emphasis will be mine.

The voluntary almsgivings the alms to be dispensed are only for the poor who cannot find anything to suffice them in the least and the needy who cannot find anything to suffice them and those who work with them that is with these alms in other words the one who collects them the one who takes the oaths from those who claim them the slave to be manumitted by contract as well as the tax-summoner; and those whose hearts are to be reconciled so that they might become Muslims or that Islam might be firmly established or that their peers might become Muslims or that they might defend Muslims all of whom are classed according to different categories. According to al-Shāfi‘ī the first and the last of these categories are no longer given of the alms-tax today because of the established power of Islam; in contrast the other two categories are given of the alms-tax according to the sounder opinion; and for the manumission of slaves that is for slaves to be manumitted by contract and for the debtors those in debt if they have taken out a debt without intending thereby an act of disobedience or those who have repented but have nothing with which to fulfil the penalty of expiation or to set things right between people even if they be wealthy; and for the way of God that is for those who are engaged in the struggle of those for whom there is no share of the booty fay’ even if they be wealthy; and for the traveller the one cut off from resources during his journey — a duty imposed by God farīdatan ‘a duty’ is in the accusative because of an implied verb sc. faradahā ‘which He has imposed’. And God is Knower of His creatures Wise in His actions. Thus it is impermissible to dispense these alms-proceeds other than to these categories or to deny these proceeds to any one of these categories if they exist. The Imam must divide these proceeds among them equally but he is permitted to give priority to certain individuals over others within any one category. The lām of li’l-fuqarā’ ‘for the poor’ indicates that it is obligatory to include every individual of these categories in the distribution of the proceeds; it is not however obligatory to do so when the person in charge of the monies has to apportion it but finds that it is insufficient. Indeed in such a situation it suffices to give three individuals from each category but anything less than that is not sufficient as is indicated by the plural form. The Sunna shows that the prerequisite condition for receiving a share of such monies is that the person be a Muslim but not a Hashimī or a Muttālibī. (Tafsir al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=9&tAyahNo=60&tDisplay=yes&UserProfile=0&LanguageId=2)

Allah then explained who is entitled to these alms, saying: (The alms are only for the poor) for the folk of the Platform (and the needy) among the pilgrims, (and those who collect them) i.e. the collectors of alms, (and those whose hearts are to be reconciled) by giving them gifts such as Abu Sufyan and his companions. These were 15 men, (and to free the captives) the captives who want to ransom themselves (and the debtors) those who incurred debts to fulfil works which are for the obedience of Allah, (and for the cause of Allah) and for the fighters for the cause of Allah, (and (for) the wayfarers) guests, the passer-by; (a duty imposed by Allah) an allotment from Allah for these. (Allah is Knower) of these, (Wise) regarding that which He has ordained for these categories of people. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=9&tAyahNo=60&tDisplay=yes&UserProfile=0&LanguageId=2)

Those employed to collect Alms

Those employed to collect alms deserve a part of the alms, unless they are relatives of the Messenger of Allah, who are not allowed to accept any Sadaqah. Muslim recorded that `Abdul-Muttalib bin Rabi`ah bin Al-Harith and Al-Fadl bin Al-`Abbas went to the Messenger of Allah asking him to employ them to collect the alms. The Messenger replied…

(Verily, the alms are not allowed for Muhammad nor the relatives of Muhammad, for it is only the dirt that the people discard.) Al-Mu’allafatu Qulubuhum There are several types of Al-Mu’allafatu Qulubuhum. There are those who are given alms to embrace Islam. For instance, the Prophet of Allah gave something to Safwan bin Umayyah from the war spoils of Hunayn, even though he attended it while a Mushrik. Safwan said, “He kept giving me until he became the dearest person to me after he had been the most hated person to me.” Imam Ahmad recorded that Safwan bin Umayyah said, “The Messenger of Allah gave me (from the spoils of) Hunayn while he was the most hateful person to me. He kept giving me until he became the most beloved person to me.” Muslim and At-Tirmidhi collected this Hadith, as well. Some of Al-Mu’allafatu Qulubuhum are given from alms so that they become better in Islam and their heart firmer in faith. For instance, the Prophet gave some of the chiefs of the Tulaqa’ a hundred camels each after the battle of Hunayn, saying…

(I give a man (from the alms) while another man is dearer to me than him, for fear that Allah might throw him on his face in the fire of Jahannam.) It is recorded in the Two Sahihs that Abu Sa`id said that `Ali sent the Messenger of Allah a gold nugget still in its dirt from Yemen. The Prophet divided it between four men: Al-Aqra` bin Habis, `Uyaynah bin Badr, `Alqamah bin `Ulathah and Zayd Al-Khayr, saying…

(To draw their hearts closer.) Some people are given because some of his peers might embrace Islam, while others are given to collect alms from surrounding areas, or to defend Muslim outposts. Allah knows best. (Tafsir Ibn Kathir https://www.alim.org/tafsir/ibn-kathir/?surah=9&ayah=60)

The so-called authentic narrations provide instances where Muhammad paid off folks to become and/or remain Muslims:

Narrated ‘Amr bin Taghlib:

Allah’s Apostle gave (gifts) to some people to the exclusion of some others. The latter seemed to be displeased by that. The Prophet said, “I give to some people, lest they should deviate from True Faith or lose patience, while I refer other people to the goodness and contentment which Allah has put in their hearts, and ‘Amr bin Taghlib is amongst them.” ‘Amr bin Taghlib said, “The statement of Allah’s Apostle is dearer to me than red camels.”

Narrated Al-Hasan: ‘Amr bin Taghlib told us that Allah’s Apostle got some property or some war prisoners and he distributed them in the above way (i.e. giving to some people to the exclusion of others). (Sahih al-Bukhari, Volume 4, Book 53, Number 373: https://sunnah.com/bukhari:3145)

Narrated Anas:

The Prophet said, “I give to Quraish people in order to let them adhere to Islam, for they are near to their life of Ignorance (i.e. they have newly embraced Islam and it is still not strong in their hearts).” (Sahih al-Bukhari, Volume 4, Book 53, Number 374: https://sunnah.com/bukhari:3146) 

Narrated Anas bin Malik:

When Allah favored His Apostle with the properties of Hawazin tribe as Fai (booty), he started giving to some Quraish men even up to one-hundred camels each, whereupon some Ansari men said about Allah’s Apostle, “May Allah forgive His Apostle! He is giving to (men of) Quraish and leaves us, in spite of the fact that our swords are still dropping blood (of the infidels).” When Allah’s Apostle was informed of what they had said, he called the Ansar and gathered them in a leather tent and did not call anybody else along with them. When they gathered, Allah’s Apostle came to them and said, “What is the statement which, I have been informed, and that which you have said?” The learned ones among them replied, “O Allah’s Apostle! The wise ones amongst us did not say anything, but the youngsters amongst us said, ‘May Allah forgive His Apostle; he gives the Quraish and leaves the Ansar, in spite of the fact that our swords are still dribbling (wet) with the blood of the infidels.’” Allah’s Apostle replied, “I give to such people as are still close to the period of Infidelity (i.e. they have recently embraced Islam and Faith is still weak in their hearts). Won’t you be pleased to see people go with fortune, while you return with Allah’s Apostle to your houses? By Allah, what you will return with is better than what they are returning with.” The Ansar replied, “Yes, O Allah’s Apostle, we are satisfied.” Then the Prophet said to them, “You will find after me others being preferred to you. Then be patient till you meet Allah and meet His Apostle at Al-Kauthar (i.e. a fount in Paradise).” (Anas added:) But we did not remain patient. (Sahih al-Bukhari, Volume 4, Book 53, Number 375: https://sunnah.com/bukhari:3147)

A religion which needs to pay off individuals to embrace it simply cannot be from the true God. It is Satan who would use the riches and pleasures of the world to make folks convert to a particular belief or tradition.