It is much important to see how Islam regards the human soul in general in order to realize the manner Islam approached non-Muslims.

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

This is general 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. All human beings are carried in the land and sea and all are provided from the good things, they are all preferred over much of creations.

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). This explores the unique manner the prophet adopted on dealing with his dissents and resisters.

The prophet Muhammad dealt in this manner as he perceives the value of the honored humans, so he has never insulted his resisters or wronged them. He never encroaches on their rights or despised them. This prophetic attitude is well-demonstrated in both the Glorious Quran and the Sunna. In this connection, Allah, Almighty, says: (And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right), Al-An`am, 151.

The ordinance in the verse is general, namely it includes both souls of Muslims and non-Muslims. Justice in the Islamic Law is absolute and not restricted. How wonderful was the comment of Al-Qurtubi[1] on this verse as he cited: this forbiddance includes the soul which Allah has forbidden to be killed whether it was a Muslim one or Mu`ahad (non-Muslim in a temporary covenant with Muslims) except by legal right[2].

Imam Al-Qurtubi went on citing some of the prophetic Hadiths sustaining this point. For example, he referred to the Hadith related by Abu-bakrah from the prophet Muhammad (PBUH) that the prophet said: (Allah, Almighty, forbids paradise for a Muslim man kills Mu`ahad (non-Muslim in a temporary covenant with Muslims) except by legal right[3])

Islamic law rejects injustice in all its aspects in innumerable Quranic verses and prophetic Hadiths. Injustice is refuses in Islam till the doomsday. Moreover, Allah, Almighty, describes reckoning on the Day of Judgment through the Quranic verse: (And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all), Al-Anbiaa, 47. also, the condition in the verse in general, no soul, Muslim, Christian or Jewish or any other tenet a soul may have been believing in will be treated unfairly on the Day of Judgment.

Injustice is abominable and Allah, almighty, has forbidden it to Himself and all His servants as well. In this regard, Abu-Hurairah relates from the prophet from Allah,, Almighty, that Allah said: O My Servants! I have forbidden injustice to My self and made it forbidden to you, so do not wrong each other[4]). This is the real view of Islam to all mankind. It is appreciation, respect and honoring view.

The prophet Muhammad (PBUH) and esteeming souls;

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 on the authority of ibn Abi-laila that Qais ibn Sa`d and Sahl ibn Hanif 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[5]?!

Indeed, how marvelous is that attitude!!

This the Islamic view to the human souls.

The prophet Muhammad (PBUH), in this situation, 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 the deceased man was a Jewish. 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, or even the deceased was not noble characterized, so the companions referred to him by his attribute not name, namely he was an ordinary person. Yet, the prophet stood up to his funeral justifying it by saying: is not it a soul, and has not cited any certain favor for him.

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

This aspect of honoring was not instantly, however; it continued till the funeral faded from view. This is proved in the Hadith narrated by Imam Muslim on the authority of Jaber ibn `Abdillah that he said: (the prophet along with his companions stood up to a funeral of a Jewish man until it faded from view[6]).

Let's imagine together the prophet (PBUH) along with his companions are standing up to the funeral of the Jewish man, they are still, till it faded from view!

This situation has inculcated in the minds of the companions and Muslims succeeding them that Islam respects, reveres and esteems every human soul. This situation prompted Qays ibn Sa`d[7] and Sahl ibn Hunaif[8] to stand to the funeral of a Magus man worshipping fire!

The Magus is not from the People of the Book. He is completely dissident with Muslims in their tenet, rather he is from people confront Islam. Yet, the companions of the prophet highly value the human souls.

This is the Islamic view to non-Muslims and this is the image Muslims bear in their minds on dealing with non-Muslims.

The inevitability of discrepancy among humans

Moreover, there is another thing regulates the relations of Muslims with dissenters to them in belief and principles, namely discrepancy among people is very likely, however; it is inevitable! There was no time where peoples globally agreed on one issue, including the issue of divinity and monotheism. Allah, Almighty, says: (And if your Lord had willed, He could have made mankind one community; but they will not cease to differ), Hud, 118.

Muslims simply find agreeable the notion of discrepancy in religion. Moreover, they know that their occultation from the world is impossible. Accordingly, they coexist with them normally, especially the Islamic law plainly points out the framework of dealing and familiarity with non-Muslim sects.

Moreover, Muslims do believe that settling an account with people is only to Allah, the Almighty, on the Day of Judgment, and that any one is free to choose between belief and disbelief as he will be held responsible by Allah, 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.

The Islamic approach on dealing with non-Muslims

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. On the contrary, the Jews distorted their Torah and restricted the good conduct to Jews only and permitted committing all kinds of immoralities with non-Jews!!

In Islam, on mercy, one may observe that Allah, Almighty, says: (And We have not sent you, [O Muúammad], except as a mercy to the worlds), Al-Anbiaa, 107. Mercy in Islam is not restricted to Muslims, however; it includes people of all tenets and beliefs.

On familiarity, Allah, Almighty, says: (O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another), Al-Hujurat, 13. Familiarity is not restricted to certain sect, however; it includes all nations and tribes.

Livelihood is guaranteed to all mankind and the whole universe is subjected for humanity without distinction between a believer and disbeliever. In this regard, Allah, Almighty, says: (Do you not see that Allah has subjected to you whatever is on the earth and the ships which run through the sea by His command? And He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah, to the people, is Kind and Merciful), Al-Haj, 65.

Subjection is to the whole humanity in the verse which was concluded by indicating that Allah is kindness and mercy is to all people.

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.

The perverted view to mankind

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, in Joshua' Book, on the manner Jews deal with non-Jews: (the army of Joshua and Israel Lachish heading toward Ajloun where they besieged and waged war against it. At that day, they captured and destroyed it and killed every soul their by sword as they did in Lachish. Then, Joshua along with his army headed to Hebron where they attacked it. They captured and devastated it along with precincts affiliated to it. They killed its king and all its inhabitants by sword and left no body alive like the case of Ajloun. Joshua returned to Debar, they attacked it; they captured and killed its entire people along with destroying the precincts affiliated to it. They also killed its king and its entire people with the sword and left no body alive there. They made the same with yoghurt and its king[9]).

Jews' attitude and nature are reflected through these acts. They believe that the prophets of Allah, Almighty, kill every non-Jew!

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The perverted view of Jews is demonstrated in "the Numbers" when describing the reaction of Moses- God forbid!- when he saw some of his armies have kept women and children alive, and taken them prisoners. Upon that, he said to them: «Why you have kept women alive?! They, by following the advice of Balaam, prompted the children of Israel to worship Peor and were the reason behind the betrayal of the Lord causing epidemic to inflict the group of the Lord. Therefore, kill (all male) children, and kill every woman who slept with a man, but you may keep alive the virgin had not lied with a man [10]»!!

Innumerous are the examples of such aggressiveness whether in the Old or New Testament that no room to detail here.

However; the greatness, mercy, tolerance and justice are characteristics of Islam become plainer when we know that Islam came at a time where such aggressive attitudes and ignominious fabrications were spread.

The prophet Muhammad (PBUH) shows mercy to mankind

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[11].

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, how wonderful is the statement of the prophet which reflects his view to people generally. This statement is the Hadith narrated by Abu-Hurairah that he heard the prophet (PBUH) saying: (My example and the example of the people is like that of a person who lit a fire and let the moths, butterflies and these insects fall in it." He continued" I hold you back from the hellfire while you run to it[12]).

It is the view of mercy and consideration not subdue or mastery.

Glory be to Allah, Almighty, who endowed upon him such perfection of manners!

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