Islam critiqued seeks Islamic golden rule; Muslim principles towards neighbors?

In answer to the video "Thanks, Muhammad, for the Death Threats"

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 as well as how they would like others to treat their own abandoned relatives 4:9,36,42:23,83:1-6 and even better yet in order to create a positive change even in one's enemy 41:34,59:9. 

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".

When Muslims display their humanity and empathy, they should do it selflessly, not expecting any 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 conveniency, 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.'"

Reciprocity in goodwill is so hardwired into the Quranic message that even when people meet and greet oneanother, the one answering should exceed the other in his greeting 

4:86"When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things". 

The Islamic greeting is a supplication to Allah, that He might bestow peace on another. This known etiquette, which is a Muslim peculiarity, is a means by which people’s hearts are cleansed. It brings people closer together and reinforces their ties.