It is much important to see how Islam regards the human soul in general in order to realize the manner Islam approached non-Muslims. This point is tackled thoroughly in my book "The art of the prophetic dealing with non-Muslims".

In general, the human soul is given honor in Islam.

This is in absolute and no discrimination is made based on color, sex, or religion. This fact is well-approved in the Quranic verse: (And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference), Al-Israa, 70.

This given honor is general and comprehensive for Muslims and non-Muslims. All humans all preferred to other creatures of Allah, the Almighty.

The texts of the Islamic Law are full of aspects of such honoring, in the Glorious Quran and the Sunnah of the prophet Muhammad (PBUH).

How wonderful was that attitude of the prophet Muhammad when he (PBUH) stood for a funeral of a Jewish man! This is indeed demonstrated in Sahih Muslim where he related that Qais ibn Sa`d and Sahl ibn Sa`d were at the lands of Al-Qadisyah. Once, it happened that a funeral has passed while they were sitting, upon that, they stood up. It was said to them: this is a funeral of a man of Al-Qadisyah inhabitants (a Persian magus)?! They retorted: the prophet Muhammad (PBUH) had a funeral passed by him, and he stood up. It was said to him: it is a funeral of a Jewish?! The prophet replied: is not it a soul?!

Indeed, how marvelous is that attitude!!

The prophet Muhammad (PBUH) inculcated honoring the human soul in general. This is Sunna as he (PBUH) performed it and ordered it to be observed as well, even though he was told he was a Jewish dead. The prophet did that despite Jews have witnessed the indications proving his prophethood and yet they have not converted to Islam. Moreover, they harmed him corporeally and incorporeally, despite all of that, the prophet stood to a funeral of one of them having no certain good deed to him personally or Muslims.

This attitude demonstrates the real honoring for human souls in Islam.

In addition, Muslims believe that discrepancy is inevitable which is clarified in the Qurnic verse: (And if your Lord had willed, He could have made mankind one community; but they will not cease to differ), Hud, 118.

If non-Muslims realize the fact that Muslims do believe that settling an account with people is only to Allah, the Almighty, on the Day of Judgment, they would then be sure that Muslims would never try to compel others to embrace Islam. This fact is well-demonstrated in the Quranic verse: (And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muúammad], would you compel the people in order that they become believers?), Yunus, 99.

Simply, the mission of muslims is to convey the true teaching of Islam to non-Muslims, however, Muslims will not be judged for their reactions. This is demonstrated in the Quranic verse: (And if they dispute with you, then say, "Allah is most knowing of what you do. Allah will judge between you on the Day of Resurrection concerning that over which you used to differ), Al-Hajj, 68.69.

Based upon that, the Shari`ah ordinances highlighted the justice, mercy, familiarity, acquaintance, and manners in the whole to be applied generally for Muslims and non-Muslims.

In Islam, onw may observe that Allah, the Almighty, says: (And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right), Al-An`am, 151. Forbiddance is general including the souls of Muslims and non-Muslims. Justice in Islam is general not restricted to certain group.

Regarding showing forgiveness, Allah, the Almighty, says:  (And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous. Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good), Al-`Emran, 133, 134. Showing forgiveness is the characteristic of the faithful which is comprehensive to include humans entirely as cited in the verses.

Moreover, when Allah, the Almighty, referred to justice, He (SWT) ordered it to be observed even with whom you dislike. This is demonstrated through the Quranic verse: (and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do), Al-Maeda, 8.

Such ever been considerations for morals in Islam give reason for the noble morals of the prophet Muhammad, that is, he was following Shari`ah at every process of his life, though he was at a period where morals and the noble were rare.

It may be sufficient to review some of the laws and regulations in the distorted Torah which was at hand at the time of the prophet Muhammad, and still distorted up till now, to realize the great difference between the perfect regulations in Islam and those distorted in Torah. To exemplify, Jews made dealing in good way restricted to Jews only and allowed committing all kinds of vices with non-Jews. As well, Jews attributed the crimes of killing and genocide to Moses and Joshua (Peace be upon them).

Bearing in mind the discrepancy admissible in Islam, yet the prophet Muhammad wished the vehement disputer to embrace Islam regardless of their evils and intrigues against him. This is demonstrated in his saying: (O, Allah, You may support Islam with the most beloved to you; Abu-Jahl or `Umar ibn Al-Khattab), and later it turned to be `Umar.

The long days of confronting the prophet Muhammad from conveying Islam and driving Muslims away from Islam have not kindled rancor in the heart of the prophet and even it has not made him to intrigue or inflict punishment upon them. However; he felt that they are sick in need to physician, where Islam came to them with guidance, dignity and deliverance, so he frequently felt sorry for those refusing Islam to the extent that Allah, the Almighty, forbade him to grief. This is demonstrated through the Quranic verse: (Perhaps, [O Muúammad], you would kill yourself with grief that they will not be believers.), Ashu`araa, 3, and (So do not let yourself perish over them in regret. Indeed, Allah is Knowing of what they do), fatir, 8.

Bearing in mind such grief, yet the prophet had not made it pretext to apply any kind of pleasure to compel any of them to embrace Islam. However; the prophet made a model course for his life the Quranic verse: (There shall be no compulsion in [acceptance of] the religion), Al-Baqarah, 256.

This attitude fulfilled the wonderful miraculous balance in his life, that is, he was calling to the right vehemently, but it has never found that he compelled any body to embrace Islam.

Indeed, it is mercy and consideration not oppression or autocracy. Glory be to Allah, the Almighty, who endowed him with the perfect morals[1].

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