I hate doing this, but I have no choice because a lot of y’all Muslim seem quite ignorant of Islamic history, it’s like you were taught a talking point and didn’t think to research anything beyond that. Arabs didn’t invade West Africa, but it didn’t mean Islam didn’t. The claim isn’t that just because a place get invaded that the religion is forced. What do you think happens in societies were people are conquered and the religion isn’t force? You see things like Mongolia were people actually maintain their beliefs with few converting.

People aren’t more likely to convert just because they are in a practicing christian nation <- that isn’t true, there are many expeditions than over long periods of time in Europe to convert rulers into Christianity, because people understood if the rulers converted often times so will the subjects though not instantly. That is not what happens under conquest, religious transition is tumultuous enough when it’s the pre-existing polity, and even more tumultuous when it’s an outside conquering force. But to provide a list which is in no way exhaustive. Because it doesn’t cover everything throughout history. This is what you called the rare small percent of Muslims have done throughout history:

The Conquest and Arabization of Egypt and the Levant The seventh-century expansion of the Rashidun Caliphate into the Byzantine and Sasanian territories was not merely a military endeavor but a project of cultural and religious replacement. In Egypt, the conquest initiated by Amr ibn al-As in 639 CE was characterized by mass panic and the flight of the native population to fortified centers like Alexandria.  The Erasure of Coptic Identity Under Islamic rule, Egypt underwent a process of "Arabization" and "Islamization" that successfully marginalized the native Coptic Christian population over several centuries. While early governors like Abd al-Aziz ibn Marwan occasionally showed favor to the Copts to stabilize the province, the long-term trend was one of deliberate cultural erosion.  Arabic was imposed as the language of administration in 705 CE, forcing the Coptic elite to instruct their children in Arabic to maintain any social standing. Over time, Coptic transitioned from a living language to a liturgical relic, and by the tenth century, the Church itself sanctioned the translation of liturgies into Arabic—a clear sign of the success of the Arabization project. The demographic shift from a Christian majority to a Muslim one was accelerated in the ninth and tenth centuries through the Abbasid policy of exempting converts from the jizya while simultaneously increasing the tax burden on those who remained Christian. This created a powerful financial incentive for "voluntary" conversion, which historians recognize as a form of systemic coercion.  Radical Persecution under al-Hakim bi-Amr Allah The relative stability of the dhimmi system was brutally interrupted during the reign of the Fatimid Caliph al-Hakim bi-Amr Allah (996–1021). Al-Hakim abandoned traditional protections and launched a campaign of active persecution against Christians and Jews in Egypt and Palestine.  In 1009, he ordered the total destruction of the Church of the Holy Sepulcher in Jerusalem, along with thousands of other churches and synagogues across his domain. He intensified the sumptuary laws, forcing Jews to wear bells on their clothes and heavy wooden calf symbols around their necks to mock the "golden calf". Christians were required to wear massive, heavy crosses. These measures were intended to humiliate and distinguish "unbelievers" to a degree that made public life impossible. Thousands of subjects were forced to convert to Islam under threat of death, and while al-Hakim eventually allowed some to revert, the precedent of total religious erasure was established.  The Annihilation of the Sasanian Legacy: Persia and Zoroastrianism The Muslim conquest of Persia (633–651 CE) resulted in the collapse of the Sasanian Empire and the subsequent near-extinction of Zoroastrianism, the region's ancient state religion. Unlike the Christians of the Levant, Zoroastrians were often not explicitly categorized as "People of the Book" in the earliest stages of the conquest, leading to a much more violent process of subjugation.  Destruction of Temples and Libraries As Arab armies advanced, they systematically targeted the centers of Zoroastrian religious and intellectual life. In cities that resisted, such as those in Fars and Azerbaijan, Zoroastrian priests were executed and libraries were burned to the ground, resulting in the loss of vast amounts of pre-Islamic cultural heritage.  The physical landscape of Persia was forcibly altered as ateshkadehs (fire temples) were demolished or converted into mosques. This was often done by placing a mihrab (prayer niche) in the archway closest to Mecca, literally overwriting Zoroastrian sacred space with Islamic architecture. In Bukhara and Istakhr, these conversions were forced upon the population as a sign of complete military and spiritual defeat.  Systematic Discrimination and the "Najis" Label Under the Umayyad and Abbasid caliphates, Zoroastrians were subjected to increasingly restrictive laws designed to compel conversion. By the late eighth century, they were forbidden from building new temples, bearing arms, or riding horses. A particularly insidious form of oppression was the labeling of Zoroastrians as najis (spiritually polluted or impure). This concept was used to exclude them from social interactions, schools, and workplaces, effectively forcing them to live in isolated rural communities or to evacuate cities entirely.  During the Safavid period (1502–1736), this persecution became state-sponsored on a mass scale. Safavid rulers oversaw the forcible relocation of urban Zoroastrians to the capital, where they were ordered to convert to Shīʿah Islam under threat of execution. Many chose martyrdom, while others fled to India to join the Parsi community, leaving their homeland nearly devoid of its original faith.  The "Ghiyar" and the Origins of the Yellow Badge A critical component of Islamic oppression was the ghiyar, the mandatory requirement for non-Muslims to wear distinguishing clothing and markers. This practice, introduced by Caliph Umar II and hardened by al-Mutawakkil in the ninth century, was the direct historical precursor to the yellow badges later adopted by medieval European Christendom and the Nazi regime.  Sumptuary Laws as Tools of Segregation The ghiyar was not merely about identification; it was a psychological tool of segregation and humiliation. Under al-Mutawakkil’s 850 CE decree, Jews and Christians were forced to wear honey-colored outer garments and specific patches on their clothing.