dontconvert2islam is given valuable wisdom; golden rule of the Islamic ummah?

In answer to the video "Worst Creatures in Islam"

This Quran, and as embodied by the prophet, calls Muslims to treating others, whether close or far "neighbors", from one's own people or not, as they themselves would like to be treated. It was a way of life of the prophet who taught the people the general axiom that 

"Allah will not be merciful to those who are not merciful to mankind". 

Whenever the Quran encourages fair treatment, it does so by instilling empathy

4:9"Let those who would fear for the future of their own helpless children, if they were to die, show the same concern for orphans, let them be mindful of God and speak out for justice".

That type of imaginative role-reversal is a recurrent theme 4:36,42:23,83:1-6. Treating others even better than what is expected towards one's self, opens the possibility to create a positive change even in one's enemy 41:34,59:9. This shows how altruism in the Quran, although seemingly over empathetic, actually remains pragmatic by extending fair treatment even to one's enemies in certain cases. The prophet said

"Whoever would love to be delivered from the Hellfire and entered into Paradise, then let him die with faith in Allah and the Last Day and let him treat the people the way he would love to be treated".

In another narration of the prophet, those who are able to show such selflessness are described as neither belonging to the prophets or martyrs, but the prophets and martyrs will envy them due to their status on the Day of Resurrection

"The best faith is to love for the sake of Allah, to hate for the sake of Allah, and to work your tongue in the remembrance of Allah. Mu’adh said, “What is it, O Messenger of Allah?” The Prophet said: That you love for the people what you love for yourself, and you hate for the people what you hate for yourself, and that you speak goodness or remain silent".

Many times the Quran starts or ends a passage about belief in the One God, with a statement about just dealings between men, always showing how faith and righteousness are inevitably linked to social interactions. The whole mission of the prophet Shuayb sent to Madyan is summed up thus

11:84"He said: O my people! Worship Allah, you have no god other than Him. And do not decrease from the measure and the scale".

From that perspective, the noble prophet Muhammad, like his predecessor, insisted on being fair in social transactions. He taught honesty in dealings to such an extent that should a storekeeper sell perishable goods in a wholesome state then the person who bought it from him and gives it in charity will earn him a reward similar to the one who gave the charity. And thus he would give advice such as forbidding 

"the sale of dates till they were good (ripe), and when it was asked what it meant, the Prophet said, "Till there is no danger of blight".

This selflessness thus negates any expectations and favor in return while lending a helpful ear to any type of "asker" 74:6,93:10. This is because everyone in this world may be subject to physical, spiritual or intellectual need. 

This comprehensive attitude enjoined in the Quran, along with other such directives, takes the principle of the "golden rule" to new heights and should be labelled the "diamond rule". 

Slaves were an integral part of the household to such an extent that, as with other members of the biological family, women were allowed to unveil in their presence 24:31. This of course was a ruling of convenience, given the frequent interaction with the male servants going about their various assisting tasks within the household. But it further contributed to their thorough integration within the family sphere, solidifying the various rulings of consideration towards them.

 
They had to be fed and maintained without any psychological injury and for the sake of Allah, not seeking benefits of any kind from them in return 

76:8-10"And they give food however great be their own want of it to the poor and the orphan and the captive: We only feed you for Allah's sake; we desire from you neither reward nor thanks: Surely we fear from our Lord a stern, distressful day. So God will save them from the woes of that day, and give them radiance and gladness. So God will save them from the woes of that day, and give them radiance and gladness".

What is remarkable here is that the Quran places even the need of the captive, regardless of his religion, above the need of the Muslim guardian himself. This is just one of the many passages that further dwarfs the judeo-christian notion of the golden rule.

So, even though the Quran does not pronounce an abstract concept like to “love your neighbour”, it does however articulate its reality and applications in a much more comprehensive manner, constantly interlinking worship of God with application of social justice. 

In a hadith, the prophet describes how the angel Jibril admonished him for the sake of the neighbours 

"Mujahid reported that a sheep was slaughtered for 'Abdullah ibn 'Amr. He asked his slave, "Have you given any to our Jewish neighbour? Have you given any to our Jewish neighbour? I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Jibril kept on recommending that I treat my neighbours well until I thought that he would order me to treat them as my heirs.'"

Believers, those willing to take upon the task of being the "best of creatures" must be in constant awareness of the less fortunate by considering one's possessions not only as one's right and property but also as the rightful due and partial property of the needy 51:19,70:24-5. What constitutes success in God's eyes is benevolence towards men 2:177 and men have been made a trial to one another, through their dealings with eachother 25:20. But although a selfless way of life may initially appear like an "uphill" climb 90:11-20 or a "narrow door" as per Jesus' words in Matt7:13-14, it is facilitated in many ways by God, to the one who chooses to ascend to moral heights. The prophet David echoes this reality when speaking of the pious, God-fearing servant

Ps25:12"Who is this man who fears the Lord? He will guide him on the road that he chooses".

A chosen community, tasked with being the best of nations for the benefit of mankind, willfully accepting to be the torch bearers of the truth, successfully upholding each of the aforementioned principles with strength and conviction is by definition the best of all creatures 98:7-8. Adding to its long list of principles to uphold, is to repel evil by what is best 23:96 meaning not only mere passivity and forgiveness in the face of unjust treatment, but answering with a kind gesture that would eventually create a change of heart in the other

41:34"You will see he between whom and you was enmity would be as if he were a warm friend".

This, the verse further says is an act of great patience and fortitude for which the victim is first and foremost praiseworthy if he is able to overcome his natural urge of answering evil with evil, answering it with good instead. The wording also suggests that empathy and gentleness in argument should have a positive change in the opponent, not make him bolder in his position, misusing and abusing the noble attitude of the believer. Also, it negates any compromising attitude with the opponent, one should not seek to adopt the false notions of an opponent in order to make peace at all costs

"and if an interference from the shaitan should cause you mischief, seek refuge in Allah, surely He is the hearing, the knowing."

Believers are enjoined to fullfil their duties and obligations and act with justice/adl or "returning good for good" and in the same breath, are enjoined to practice ihsan. After adl, ihsan is the last stage of goodness. The doing of good in cases where man has received no benefit. A stage in which a man's nature is so inclined to good that he has not to make an effort for doing good; he does good to all people as an ordinary man does good to his own kindred, looking at the whole community as his kindred

16:90"Surely Allah enjoins the doing of justice and the doing of good/ihsan (to others) and the giving to the kindred".

The "best of the nations" is a community that constantly cultivates and nurtures eachother's God-consciousness. Its members do not to turn their face away from people in contempt, rather they consider the needy. They are truthful, walk the earth and address others with humbleness, modesty and even when addressed with harshness answer with a saying of peace and gently walk away 11:112,25:63,28:55,31:18-19,33:35. It is important noting that speaking gently or saying good words isnt meant only for what is apparent, but also the intent, as was stressed among the most essential ordinances to the Israelites 2:83. An interesting linguistic observation is the impactful manner in which Luqman, the sage man in sura 31 above in his sermon to his son, describes the condescending attitude of the affluent as one having a sa‘ar. The word is used for a sickness that paralyses the camel’s neck, thus drawing a powerful parallel between that ugly quality as some ethical/psychological sickness.

The prophet Micah in the HB reminds his transgressing nation that had lost all above mentioned virtues worthy of turning a community into the "best nation" for mankind's benefit, chosen to be a torch-bearer of the truth

Micah6:8"He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your God".

By now it has been made clear that this verse 3:110, contrary to what those that superficially approach the Quran try to deceptively portray, calls for universality among the people, not supremacy, and the transmission of good virtues. God does not distinguish among individuals except in their deeds and internal spiritual condition 25:77,49:13. As a consequence of their responsibilities among the nations and them being witnesses to the truth, they have been made ummatan wasatan 2:143; a group of people who are balanced, anchored, well-behaved, persevering, and away from the danger of extremes. They act as a barometer to the truth, possessing between their hands the criterion/furqan, the guardian/muhaymin and the balance/mizan

57:25"that men may conduct themselves with equity".

They remain humbled by the truth they uphold, never harboring false pride for having attained to faith, haughtily attributing piety to themselves 4:49,57:16. It is interesting to note that this mention of a balanced nation firstly occurs in the physical center of sura baqara, the longest chapter, at the 143rd verse out of 286 verses.