Apostate prophet finds further softness; Islamic social empathy?

In answer to the video "Muhammad's Destruction of Idols"

Correct behavior must be that of modesty and humility in society 17:37, restraining one's anger and pardoning men in the case of transient dissensions caused by the devil

3:134,4:149,17:53"speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man"

even when one's honor has been slandered with ignorance 24:22, never compromise one's uprightness of character and constancy in servitude to God, even moreso when confronting evil and hardships. This always results in a change for the better at least in one's own self and many times in the external conditions or the opposite party 13:22,41:34,42:40.

All prophets embodied that principle and the Prophet Yusuf's story exemplifies it at its best, as his forbearance during his ordeals and steadfastness upon the straight path, changed not only his circumstances for the better but also the conditions of those who once even opposed him. In 24:22 the believers are asked a rhetorical question; if they like that God forgives their faults, why do they not forgive other people's faults? The believer must make due allowance for human nature and not be too harsh with those who err

7:199"khud al aafuw/".

They should therefore not ask for the hastening of evil instead of the good on anyone 17:11, including on one who is currently perceived as an enemy for he can very well reform himself and become a friend later 60:7 and even a brother in faith 3:103,8:62-3. The same principle is expounded in the HB in Solomon's wise utterings Prov25:21-2.

 As is clear from 60:7-9, these verses are not speaking of enmity resulting in life-threatening situations or religious oppression for which a firm and harsh stand through the severing of all ties whether friendship or familial, and retaliation within prescribed limits is the full right and sometimes duty of every able believer.

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.

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.'"

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.

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".