It is difficult to enumerate in one article the cases demonstrating the justice of the prophet Muhammad to non-Muslims. It is never found a case in which the prophet wronged any one. Here, I will pinpoint few examples for the prophet's justice to non-Muslims over the financial transactions.

The prophet's justice to non-Muslims over the financial transactions

`Abdul-Rahman ibn Abi-Bakr stated: (We were one hundred and thirty men sitting with the Prophet. The Prophet said, "Have anyone of you any food with him?" It happened that one man had one Sa` "measure"of wheat flour (or so) which was turned into dough then. After a while a tall unkempt lanky pagan came, driving some sheep. The Prophet asked, 'Will you sell us (a sheep), or give (it to) us as a gift?" The pagan said, "No, but I will sell it " So the Prophet bought from him a sheep which was slaughtered, and then the Prophet ordered that the liver, the kidneys, lungs and heart, etc., of that sheep be roasted. By Allah, none of those one hundred and thirty men but had his share of those things. The Prophet gave to those who were present, and also kept a share for those who were absent He then served that cooked sheep in two big trays and we all ate together our fill; yet there remained a part of it in those two trays which I carried on the camel[1]).

This the Prophet together with one hundred and thirty of his companions in need to food, a polytheist man pass by them driving his sheep and the prophet buy from him. Yet, the prophet had the power to compel him to take the sheep from him without money, he has not done that though they were very hungry and the man is disbeliever.

This is justice in its noble form.

The one desiring more examination, let him draw a comparison between this incident and the colonial armies at the present which destroy the countries wholly.

This is the Prophet Muhammad in his army never intended to encroach that polytheist man even if all his army was hungry.

The prophet's attitude during migration

During the course of migration, the prophet Muhammad went out with three men, Abu-Bakr, `Amer ibn Fuhairah (may Allah be pleased with them) and `Abdullah ibn Uraiqit, the polytheist guide. They passed by a young boy with sheep and they were in need to milk. They have not considered that incident exceptional and justified encroach the sheep or taking the milk without the boy permission. Abu-Bakr proceeded to the boy and kindly asked him: who is your master? The boy replied: so and so who was known to Abu-Bakr[2].

The prophet and his company know that these sheep are to polytheist man and all polytheists are following him. They purposely tried to kill him, but they failed to do that and they still in pursuit.

Though all these accompanying circumstances, the Prophet and his company have not justified illegal sheep. Abu-Bakr asked the boy: can you milk for us? The boy said: yes, thus, the Prophet and his company drank.

Muslim Jurists were very cautious the issues relate to justice that is they commented on this story in books of jurisprudence. This is as follows: is it permissible to Abu-Bakr to ask for the milk from the boy who is not the owner of the sheep[3]?

Ibn Hajar responds to this: "the inquiry of Abu-Bakr to the boy whether refers inquiry of the boy having his master's permission to milk for the passing in the desert as away of hospitality or that when the owner became known to Ab-Bakr, he knew that the owner would permit it gladly.

Jurists were very pious to seek justification to drink of milk for a company, headed by the prophet, chased and expelled out of their homes unjustly.

The Prophet Muhammad and Um-Mi`bad Al-Khuza`yah

The previous attitude of the prophet Muhammad and his company happened again in the dame journey with a weak aged woman, namely Um-Mi`bad.

The narration in this regard relates that they went to her[4] while she was still polytheist at that moment. She was sitting alone in her tint. They asked her for meat and dates for money, but they found no thing. By then, the prophet observed female ewe in the corner of the tint and thus a noble discussion was conducted between the prophet and Um-Mi`bad.

The prophet asked: what is that ewe? Um-Mi`bad replied: it is left out of weariness.

The prophet asked: is it dairy ewe?

Um-Mi`bad replied: it is too weary to milk.

The prophet asked: May I have your permission to milk it[5]?.

At this moment, it is not sufficient to consider the justice and pity of the prophet, rather to his courtesy and leniency.

How lenient leave "May I have your permission to milk it?" was that of the prophet?!

This manner prompted Um-Mi`abad to respond: my father and mother are sacrifice to you! If it is milky, then milk it?

We should pay attention to that statement "my father and mother are sacrifice to you!" was while being non-Muslim. This is because she experienced his good morals, pleasantness of speech and leniency.

The prophet Muhammad and Safwan ibn Umayyah

Most significant to that incident of Um-Mi`bad was that of Safwan ibn Umayyah[6] after the opening of Mecca and during proceeding to Hunayn. By the time, Safwan was polytheist. The prophet Muhammad was in need to hawks to for the battle of Hunayn. Safwan was a merchant for weapons in Mecca. Safwan was at that time in defeat state and polytheist and of long history of hostility to the prophet, yet, the prophet asked for these hawks by way of lending. Safwan was surprised that the prophet was victorious and asking his hawks as a loan. Safwan asked the prophet Muhammad: O Muhammad! You ask for these hawks though against my will? The prophet replied: "No, rather; it is guaranteed loan[7]".

The prophet Muhammad took the hawks by way of lending and for money, moreover; he promises Safwan that it is guaranteed if lost or damaged.

Has the history of any nation worldwide holds incidents like these?!