لم يخترع المسلمون شيئاً! هاشم يسحق كبرياء ملحد حاول تحقير تاريخ المسلمين!

The speaker extols the scientific achievements of Muslims, highlighting their excellence during the European Dark Ages. He mentions advancements like surgical instruments still used today and the pioneering work of Ibn al-Haytham in optics, which laid the foundation for modern cameras. The speaker refutes any notion of Muslim scientific insignificance, suggesting prejudice from the interlocutor.

The discussion shifts to the tolerance shown by Muslim-majority countries towards other religions. The speaker challenges claims that Arab countries suppress other faiths, pointing to the existence of ancient churches in these regions and the thriving Coptic Christian population in Egypt. He argues that if Muslims were truly intolerant, these communities would not exist.

The speaker addresses the spread of Islam, using India as an example where Muslims ruled for centuries without eradicating the Hindu majority. He attributes this to Muslim tolerance, explaining the concept of jizya (a protection tax for non-Muslims) as an alternative to forced conversion or death. This is contrasted with historical events like the massacres of Native Americans and Australian Aborigines by colonial powers.

The speaker asserts that Islam often spread through winning hearts and minds rather than by force, citing Indonesia and Malaysia as examples of countries with large Muslim populations where no armies were involved. He emphasizes the beauty of Islam's character (akhlaq) and its justice system as key factors in its adoption. He argues that critics often focus on isolated incidents, drawing a parallel to how mainstream Muslims condemn groups like ISIS.

The speaker outlines Islam's strict rules of engagement in warfare, which forbid the killing of innocent civilians, women, children, and non-combatants. He highlights justice as a core principle in Islam and argues that justice is paramount for achieving peace and love. He contrasts this with the idea of 'loving your enemy,' suggesting that doing justice to an enemy is more realistic and meaningful.

The speaker concludes by citing the example of Prophet Muhammad, who showed immense mercy to his enemies upon conquering Mecca, despite having been persecuted by them. He portrays this act of restraint and forgiveness, especially when in a position of power, as the truest form of 'loving the enemy' and emphasizes the Prophet's title as 'a mercy to all mankind' (rahmatul alameen).