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According to Islam it is a great sin to kill an innocent person, and anyone who does so will suffer great torment in the hereafter:

...So We decreed for the tribe of Israel that if someone kills another person - unless it is in retaliation for someone else or for causing corruption in the earth - it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind. Our Messengers came to them with Clear Signs but even after that many of them committed outrages in the earth. (Surat al-Maida: 32)

As we can see from the above verse, killing one innocent person is regarded as equivalent to killing all of mankind. In another verse, the importance that the faithful attach to life is expressed in these terms:

"Those who do not call on any other god together with Allah and do not kill anyone Allah has made inviolate, except with the right to do so, and do not fornicate; anyone who does that will receive an evil punishment" (Surat al-Furqan: 68 )

Say: 'Come and I will recite to you what your Lord has made haram for you': that you do not associate anything with Him; that you are good to your parents; that you do not kill your children because of poverty - We will provide for you and them; that you do not approach indecency - outward or inward; that you do not kill any person Allah has made inviolate - except with the right to do so. That is what He instructs you to do so that hopefully you will use your intellect. (Surat al-An'am: 151)

Any Muslim who believes in Allah with a sincere heart, who scrupulously abides by His holy verses and fears suffering in the hereafter will avoid harming even one other person. That is because he knows that Allah is the Lord of Infinite Justice, and will suitably reward him for all his deeds. In one of the hadiths, our Prophet listed the kinds of people who are not pleasing to Allah, 'Those who act cruelly and unjustly in the sacred lands, those who yearn for the ways of the ignorant and those who wrongly shed human blood.' (Bukhari)

Islamic morality commands believers to behave justly when taking a decision, speaking or working, and in short in all areas of their lives. Allah's commandments in the Qur'an and the sunna of our Prophet describe that understanding of justice in great detail. All the messengers revealed to us in the Qur'an, brought peace and justice to all the communities they were sent to with their warnings, and the prophets were a means whereby cruelty and despotism were lifted from the shoulders of the community of the faithful. As Allah has revealed in one verse;

Every nation has a Messenger and when their Messenger comes everything is decided between them justly. They are not wronged. (Surah Yunus: 47)

The most important feature of the Islamic understanding of justice is that it commands justice at all times, even if the person one is dealing with is very close to one. As Allah commands in another verse:

You who have iman! be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do. (Surat an-Nisa: 135)

Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do!... (Surat al-Nisa': 58)

As that verse makes clear, the wealth or social status of the person he is dealing with is of no importance to a believer. The important thing is fairness, that nobody should be treated unjustly, and the scrupulous implementation of the holy verses of Allah. This is how it is commanded in another verse:

You who have iman! show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to taqwa. Have taqwa of Allah. Allah is aware of what you do. (Surat al-Maida: 8)

In that verse, Allah orders the faithful always to act justly, even when it comes to their own enemies. No Muslim can make a spontaneous decision on the basis that the person he is dealing with once harmed him or left him in a difficult situation, or that he is a personal enemy. If the other side is genuinely in the wrong, the Muslim has a duty to respond with good and to display the morality commanded by Allah.

Allah has issued the following commandment to believers: Allah does not forbid you from being good to those who have not fought you in the deen or driven you from your homes,or from being just towards them.Allah loves those who are just. (Surat al- Mumtahana: 8) He has informed Muslims what the nature of their relationships with other communities should be. These verses are the very foundation of a believer's view of all other people. A Muslim's attitude towards others is formed not by the nature of the person he is dealing with, but rather by Allah's revelations in the Qur'an. That is why Muslims with pure hearts always support what is right. Their determination on this matter is revealed in these terms,

Among those We have created there is a community who guide by the Truth and act justly according to it. (Surat al-A'raf: 181)

Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do! Allah is All-Hearing, All-Seeing. (Surat an-Nisa': 58)

Say: 'My Lord has commanded justice. Stand and face Him in every mosque and call on Him, making your deen sincerely His. As He originated you, so you will return.' (Surat al- A'raf: 29)

Allah commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed. (Surat an-Nahl: 90)

According to the view of justice as set out in the Qur'an, the religion, race and gender of the person is dealing with are of no importance. That is because Islam maintains that all races and genders are equal. Our Prophet's words that "All men come from the Prophet Adam, and the Prophet Adam comes from the earth' stress that there is no difference between people."(Ibni Mace, Menasik, p.84) Features such as skin colour, social status and wealth confer no superiority on anybody.

All over the world people are subjected to cruel treatment because of their race, language or skin colour. Yet according to the Qur'an, one of the reasons for the creation of different tribes and peoples is that 'they should come to know one another.' All tribes and nations are the servants of Allah, and must come to know one another and learn their different cultures, languages, customs and abilities. One intention behind the existence of different nations and races is cultural wealth, not war and conflict. All true believers know very well that only godliness can impart superiority, in other words the fear of Allah and faith in Him. As Allah has revealed in the Qur'an:

Mankind! We created you from a male and female,and made you into peoples and tribes so that you might come to know each other.The noblest among you in Allah's sight is the one with the most taqwa.Allah is All-Knowing, All-Aware. (Surat al-Hujurat: 13)

Among His Signs is the creation of the heavens and earth and the variety of your languages and colours. There are certainly Signs in that for every being. (Surat ar-Rum: 22)

When we look at the history of Islam we see many examples in which the faithful behaved with complete justice towards other races. Islam grew unbelievably quickly over a wide area, taking in Africa, Asia and Europe. The beauty of Islamic morality were thus spread by means of these conquests. Islam has spread to all races, nations, social structures and regions, and has brought millions of people together with a bond of brotherhood the like of which the world had never before seen.

Professor Hamilton Alexander Rossken Gibb is one of the world's foremost experts on Islam. In his book Whither Islam he describes the Islamic view of other races:

"No other society has such a record of success uniting in an equality of status, of opportunity, and of endeavors so many and so various races of mankind . . . Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of East and West is to be replaced by cooperation, the mediation of Islam is an indispensable condition." (H.A.R. Gibb, WHITHER ISLAM, London, 1932, p. 379. http://bama.ua.edu/~msa/islam.html)

Islamic morality aims at a society built on brotherhood, peace, freedom and security. That is why all communities that have come into contact with Islam have given up their oppressive, cruel and aggressive ways, and instead built a society built on peace. (For further details see Justice and Tolerance in the Qur'an by Harun Yahya) Many Western historians have expressed that fact in their works and stated how Islam had deep and positive affects on communities that came into contact with it. In his book The Making of Humanity, Professor Robert Briffault discusses the relationship between Western society and Islam:

"The ideas that inspired the French Revolution and the Declaration of Rights, that guided the framing of the American Constitution and inflamed that struggle for independence in the Latin American countries [and elsewhere] were not inventions of the West. They find their ultimate inspiration and source in the Holy Quran."

(Prof. Robert Briffault, The Making of Humanity, http://www.tolueislam.com/Bazm/Shahid/SM_012.htm)

The truths in the above extracts are an indication of the way that Islamic morality has taught people about peace, tolerance and justice down the centuries. Nowadays, everybody is seeking just such a model, and there is no reason why such a culture should not once more come about. All that is necessary is for people to want to live by the morality of the Qur'an, beginning with themselves and later making efforts to spread it to other people. When the morality commanded in the Qur'an begins to be implemented everybody, from the very highest ranks to the very lowest, will be just, compassionate, tolerant, full of love, respectful and forgiving, and that will bring peace to the whole of society.

Each and every Muslim has a duty to call people to the morality of Islam and tell them about the existence of Allah and the proofs of His creation. Allah Himself has revealed that responsibility in the verse: Let there be a community among you who call to the good, and enjoin the right, and forbid the wrong. They are the ones who have success. (Surah Al Imran: 104) He also reveals how that invitation is to be made:

Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Surat an-Nahl: 125)

Correct and courteous words accompanied by forgiveness are better than sadaqa followed by insulting words. Allah is Rich Beyond Need, All-Forbearing. (Surat al-Baqara: 263)

True believers are aware of the importance of this responsibility, described in the verse: "They have iman in Allah and the Last Day, and enjoin the right and forbid the wrong, and compete in doing good. They are among the salihun." (Surah Al Imran: 114) They therefore call on all those around them, their friends, relatives and everybody they can reach to believe in Allah, fear Him and display a proper morality. This pleasing characteristic of Muslims is described in the following verse:

The men and women of the muminun are friends of one another. They command what is right and forbid what is wrong, and establish salat and pay zakat, and obey Allah and His Messenger. They are the people on whom Allah will have mercy. Allah is Almighty, All- Wise. (Surat at-Tawba: 71)

It is clear from this verse that every believer is charged with explaining that proper morality, living by it himself, recommending good deeds to people and advising them to avoid evil, throughout the course of their lives in this world. Allah has commanded believers to use soft words, Say to My slaves that they should only say the best. Shaytan wants to stir up trouble between them. Shaytan is an outright enemy to man. (Surat al-Isra: 53) Good words and bad are described in this analogy from Surah Ibrahim;

Do you do not see how Allah makes a metaphor of a good word: a good tree whose roots are firm and whose branches are in heaven?It bears fruit regularly by its Lord's permission. Allah makes metaphors for people so that hopefully they will pay heed. The metaphor of a corrupt word is that of a rotten tree, uprooted on the surface of the earth. It has no staying- power.Allah makes those who have iman firm with the Firm Word in the life of the dunya and the akhira. But Allah misguides the wrongdoers. Allah does whatever He wills. (Surah Ibrahim: 24-27)

It is absolutely that anyone who wishes to lead a virtuous life should encourage other people to be virtuous, that anyone who wants to see good should make efforts to help spread it, that anyone who wants to see people behaving according to their consciences should encourage them to do so, that anyone who opposes cruelty should warn those who engage in it, and in short anyone who wants to see right prevail should call on other people to abide by it. However, one of the most important things to be borne in mind when issuing that call it is only Allah who can inspire anyone to become a Muslim and cause pleasing words to have any effect on them. Allah has revealed that our Prophet always treated people well as a result of his noble character and superior morality, and has recommended him as a role model for all of mankind.

You who have iman! do not profane the sacred rites of Allah or the sacred months, or the sacrificial animals, or the ritual garlands, or those heading for the Sacred House, desiring profit and good pleasure from their Lord. When you have come out of ihram, then hunt for game. Do not let hatred for a people who debar you from the Masjid al-Haram incite you into going beyond the limits. Help each other to goodness and taqwa. Do not help each other to wrongdoing and enmity. Have taqwa of Allah. Allah is severe in retribution. (Surat al-Maida: 2)

As is clear from that verse, the faithful struggle only for what is good. They consider the words of Allah, "Whatever good you do, Allah knows it." (Surat an-Nisa': 127) and never forget that they will be recompensed for all they do in the sight of our Lord. Allah reveals that pleasing mutual aid needs to be in a framework of 'good and godliness.' The meaning of goodness has also been explained to us in the Qur'an:

It is not devoutness to turn your faces to the East or to the West. Rather, those with true devoutness are those who have iman in Allah and the Last Day, the Angels, the Book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travellers and beggars and to set slaves free, and who establish salat and pay zakat; those who honour their contracts when they make them, and are steadfast in poverty and illness and in battle. Those are the people who are true. They are the people who have taqwa. (Surat al-Baqara: 177)

The most important characteristics that people gain through Islam are love, mercy, cooperation, self-sacrifice, tolerance and forgiveness

True goodness, therefore, is rather different to the way it is perceived in society in general. People who do not live by the morality of the Qur'an regard good deeds as an act of help conferred on someone else as a favour whenever one happens to feel like it. Good deeds of that kind are usually restricted to giving money to a beggar in the street, or giving up one's seat to an elderly person on the bus.

Yet as we have seen from the above verse, the goodness described in the Qur'an is a concept that encompasses the whole of a believer's life, and is an obligation that needs to be fulfilled throughout the course of his life, not just when he feels like it or happens to remember it. A Muslim is a servant who possesses true sincerity, who helps the poor and needy, even if he is in need himself, even giving up the things he loves (Surat al-Insan: 8). That is because in, which reads And beggars and the destitute received a due share of their wealth. (Surat adh-Dhariyat: 19) Allah has revealed that rendering assistance, helping others and doing good are all incumbent upon Muslims. The help a Muslim gives is unconditional. A believer will be prepared ready to make any sacrifice in order to encourage others towards what is good and to do it himself. He expects nothing in return, apart from winning the pleasure of Allah. This is how Allah describes such behaviour by believers:

We feed you only out of desire for the Face of Allah.We do not want any repayment from you or any thanks. Truly We fear from our Lord a glowering, calamitous Day.' (Surat al-Insan: 9-10)

A Muslim knows that Allah is the Lord of infinite justice, and never forgets that his good behaviour will be suitably rewarded in the hereafter. Neither does he ever forget that the life of this world is only temporary, and that his true home lies in the sight of Allah. That is because Allah warns people of that inevitable end, and calls on everybody to behave in a manner pleasing to Him:

We did not create the heavens and earth and everything between them, except with truth. The Hour is certainly coming, so turn away graciously. (Surat al-Hijr: 85)

Worship Allah and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. Allah does not love anyone vain or boastful. (Surat an-Nisa': 36)

The recompense that will be received by those who do exhibit pleasing behaviour is revealed in the verses in these terms, and is great good news for all of mankind:

But as for those who have iman and do right actions, We will not let the wage of good- doers go to waste. (Surat al-Kahf: 30)

When those who have taqwa of Allah are asked, 'What has your Lord sent down?' their reply is, 'Good!' There is good in the dunya for those who do good, and the abode of the akhira is even better. How wonderful is the abode of those who have taqwa: Gardens of Eden which they enter, with rivers flowing under them, where they have whatever they desire. That is how Allah repays those who have taqwa. (Surat an-Nahl: 30-31)

You who have iman! if you have taqwa of Allah, He will give you discrimination and erase your bad actions from you and forgive you. Allah's favour is indeed immense. (Surat al- Anfal: 29)

Muslims are very well aware of the good and bad as described in the Qur'an, and spend their whole lives implementing that awareness. Yet they have another important responsibility on their shoulders, and that is to invite others to see the truth, avoid evil and live by the morality of the Qur'an. That is why believers spend their whole lives telling people about the difference between good and evil. Allah has given the following command to the faithful, "Let there be a community among you who call to the good, and enjoin the right, and forbid the wrong. They are the ones who have success." (Surah Al 'Imran: 104)

Islam commands us to protect the poor, the orphan, the needy and to do good to others.

Furthermore, Allah also stresses in the Qur'an how those who abide by the commandment are much more auspicious than other people:

You are the best nation ever to be produced before mankind. You enjoin the right, forbid the wrong and have iman in Allah. If the People of the Book were to have iman, it would be better for them. Some of them are muminun but most of them are deviators. (Surah Al 'Imran: 110)

The faithful do not only perform that Qur'anic duty in respect of those people who do not know the difference between right and wrong and have no knowledge of religion, but also in respect of the faithful themselves. That is because people do not only fall into error out of ignorance, but also sometime out of forgetfulness, or by mistake, or because of their earthly desires. That being the case, the faithful also encourage good and prevent evil by reminding each other of the commandments of the Qur'an. They warn each other that only those who do good and devoutly carry out their religious obligations in this world will be rewarded with paradise, and that those who fail to avoid evil will suffer the torments of hell. That delightful responsibility means they never feel wearied or discouraged, and continue to warn others, compassionately and affectionately, no matter what mistakes they might have made. That is because in many verses Allah reveals that he loves those who have patience, and calls on the faithful to be patient when practicing the morality of the Qur'an. He reveals this in these terms in the verses:

You who have iman! seek help in steadfastness and salat. Allah is with the steadfast. (Surat al-Baqara: 153)

Except for those who are steadfast and do right actions. They will receive forgiveness and a large reward.(Surah Hud: 11)

A good action and a bad action are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend. (Surah Fussilat: 34)

Ward off evil with what is better. We know very well what they express. (Surat al-Mu'minun: 96)

As we can see from these verses, Allah has promised the faithful that they will be able to secure positive results as long as they adopt a pleasant attitude in the face of wrongdoing. It is emphasised that even if the person he is dealing with is an enemy the believer can still establish a warm friendship with him. Responding to evil with good is also an essential part of believers' understanding of compassion. When he sees that someone is adopting an attitude that will not be pleasing to Allah, the believer first of all considers how that is going to affect the other person in the hereafter, and approaches him with toleration and humility, refusing to become puffed up with pride.

Believers may come across people with very different characters over the course of their lives. Yet they will not change their view of morality in line with the attitudes of the people they meet. The other side may speak mockingly, or use ugly words, or get angry and even behave in a hostile manner. Yet the true believer never stops being polite, modest and compassionate. He will not respond to ugly words with more of the same. He will not laugh at those who laugh at him, nor answer anger with anger. He will be patient and tolerant. In the face of insulting behaviour he will behave in such a way as to symbolise proper morality and with such compassion that the other side will be ashamed. That is the morality recommended to us by our Prophet. In one of the hadiths, he says, 'Be tolerant, so that others may be tolerant of you.' (Ahmad) In another hadith, he called on the faithful in these terms: 'None of you must be the kind of weak person who says, 'I go along with other people. If other people behave well, then so will I. If they behave badly, that is what I will do.' On the contrary, you must curb your passions to do good if others do so, and not to behave unjustly if others behave badly.' (Tirmidhi)

In the Qur'an, our Prophet was told to be forgiving in the face of the betrayal by some of the children of Israel:

...They have forgotten a good portion of what they were reminded of. You will never cease to come upon some act of treachery on their part, except for a few of them. Yet pardon them, and overlook. Allah loves good-doers. (Surat al-Ma'ida: 13)

As we have seen from this verse, Allah commanded our Prophet to be forgiving, even in the face of betrayal by one part of the children of Israel. One must also not forget that poor morality being displayed by someone else is no justification for doing the same thing oneself. Each individual is solely responsible to Allah for his actions. What is more, being with compassion, affection and proper morality in the face of bad behaviour by someone else is, according to the Qur'an, itself a sign of superior morality. That is because it reveals the extent of a believer's devotion to God. One verse reveals the reward that such a pleasing attitude will bring:

Those who do good will have the best and more! Neither dust nor debasement will darken their faces. They are the Companions of the Garden, remaining in it timelessly, for ever. (Surah Yunus: 26)

One of the important signs of compassion is for a person to be able to be forgiving. This is how Allah calls upon His servants to be forgiving in the Qur'an:

Make allowances for people, command what is right, and turn away from the ignorant. (Surat al A'raf: 199)

This is something that people may find difficult, but is an attitude that will be well rewarded in the sight of Allah. People may well be caught up in anger and refuse to forgive a mistake. But Allah has revealed to the faithful that it is better to forgive, and has recommended this morality to them:

The repayment of a bad action is one equivalent to it.But if someone pardons and puts things right, his reward is with Allah... (Surat ash-Shura: 40)

In another verse, Allah reveals that "But if someone is steadfast and forgives,that is the most resolute course to follow." (Surat ash-Shura: 43) and emphasizes that this is a very superior form of morality. In the words "Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives and the very poor and those who have made hijra in the way of Allah. They should rather pardon and overlook. Would you not love Allah to forgive you? Allah is Ever-Forgiving, Most Merciful." (Surat an-Nur: 22) Allah encourages the faithful to consider their own position when it comes to being forgiving. That is because everyone wants Allah to forgive and protect and show him mercy. In the same way, we all hope that other people will excuse and forgive us if we make a mistake. Allah has thus commanded the faithful to treat others in the same way that they would like to be treated themselves. That is an important responsibility, and one that encourages the faithful to be forgiving towards one another. Our Prophet encouraged the faithful to be forgiving in the words, 'Allah has not failed to exalt any man who has forgiven unfairness or cruelty.' (Ahmad)

Since believers know that they may make a mistake at any moment, they behave tolerantly towards others. That is because those verses in the Qur'an that deal with repentance make it clear that the important thing is not making a mistake but rather being determined not to repeat a mistake as soon as one realizes one has done so. One of these verses reads:

Allah only accepts the tawba of those who do evil in ignorance and then quickly make tawba after doing it. Allah turns towards such people. Allah is All-Knowing, All-Wise. (Surat an-Nisa': 17)

Under these conditions, that reveal the sincerity of the individual, the faithful behave most forgivingly and compassionately towards one another. If someone who has committed an error sincerely repents having done so, then they cannot judge that person for his past deeds. Furthermore, even if the faithful are totally in the right and the other side completely in the wrong, they still have no compunction about forgiveness. That is because Allah recommends such behaviour as an example of proper morality, "Those who give in times of both ease and hardship, those who control their rage and pardon other people - Allah loves the good-doers - " (Surah Al 'Imran: 134)

When it comes to forgiveness, the faithful do not distinguish between great and small errors, and do not tailor their view of forgiveness accordingly. Someone may have committed an error and led to great loss of life or great financial loss, thus inflicting severe harm on others. Yet the faithful know that everything that happens does so by the permission of Allah and as part of His destiny, and therefore place themselves in the hands of Allah when it comes to such things, and feel no personal anger.

Alternatively, someone may have transgressed this Qur'anic rule and exceeded the bounds set by Allah. Yet it is only Allah who can judge that person's behaviour. That means that it is never up to the faithful to judge or refuse to forgive anybody on any matter. If a person is truly sorry and repentant then he will have his reward only in the sight of Allah. In fact, Allah has revealed in many verses that apart from 'ascribing partners to Him,' he will forgive the errors of the faithful if they sincerely repent. Since the faithful cannot know that, they simply forgive in the manner revealed to them By Allah, and if the Qur'an has anything to say on a particular subject they treat the person who has committed an error in the light of that.

Allah has infinite compassion for believers, and is forgiving, protective and gentle. He is the Compassionate and Merciful, who has placed all the blessings in the universe at man's disposal, has supported him with messengers to reveal the true path, and directs all men to be His sincere servants by means of His revelations, which are each guides to that path. Our Lord is the Halim (the Most Gentle), Adl (the Lord of Infinite Justice), Afuvv (the Most Forgiving), Asim (the protector), Berr (He Who Blesses His Servants), Gaffar (the Very Forgiving), Hafiz (the Protector and Watcher), Kerim (the Open-Handed and Generous), Latif (The Lord of Kind Deeds), Muhsin (The Lord of Infinite Kindness), Rauf (The Most Protective and Sympathetic) Selam (He Who Saves His Servants From All Dangers), Tevvab (He Who Accepts Repentance) and Vehhab (He Who Gives, Expecting Nothing In Return).

Believers are aware that they are under our Lord's protection, and of His infinite goodness and kindness. It is for that reason that they are so eager to become the kind of servant that is pleasing to Him, and to merit His paradise and mercy. As we have already seen, one of the distinguishing characteristics of believers is that they are full of love and compassion. A Muslim is also someone who behaves very gently and always treats other people kindly. Allah has given the gentle nature of our Prophet as an example to all believers:

It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them, and consult with them about the matter. Then when you have reached a firm decision, put your trust in Allah. Allah loves those who put their trust in Him. (Surah Al 'Imran: 159)

In that verse it is described how the morality of our Prophet's gentle nature had a very positive influence on people, and that this was a means whereby they came to be even more devoted to him. The gentle natures of the other loving prophets are also given as role models in the Qur'an. One of these was the Prophet SHU'AYB sent as an ambassador to the people of Medyen. One verse recounts how the people told him, "... You are clearly the forbearing, the rightly-guided!' "(Surah Hud: 87) The Prophet Abraham is also an example for everyone with his superior morality. In the Qur'an, Allah tells us that he was sensitive, gentle and full of love. The verses in question read:

Ibrahim would not have asked forgiveness for his father but for a promise he made to him, and when it became clear to him that he was an enemy of Allah, he renounced him. Ibrahim was tender-hearted and forbearing. (Surat at-Tawbah: 114)

Ibrahim was forbearing, compassionate, penitent. (Surah Hud: 75)Allah has commanded believers to always behave in a pleasant manner, speak nicely and treat others well. Allah's ambassadors behaved in the manner that He commanded, and made no concessions on their pleasing morality. For example, Allah called on the Prophet Moses, who went to one of the most savage and cruel rulers of the time, Pharoah, in these terms:

Go, you and your brother, with My Signs and do not slacken in remembering Me. Go to Pharaoh; he has overstepped the bounds. But speak to him with gentle words so that hopefully he will pay heed or show some fear.' (Surah Ta Ha: 42-44)

The above verses are a very important reminder for mankind. It is everyone's duty to live fully and totally by the morality revealed in the Qur'an, and to adopt the morality of the prophets. In the Qur'an, the following human model is proposed: Close relations with all the creatures created by Allah, stating one's love in the best possible way, always being in favour of compromise and tolerance, never speaking harshly even under the most trying circumstances, happily and willingly making sacrifices, always seeking and wanting the best for other people, pushing one's own personal benefit into the background, wishing for other people just what one wishes for oneself, always being keen to offer assistance in cases of need, and rejecting all forms of cruelty. There is no doubt but that is exactly the model that mankind is looking for.

When it comes to matters of belief, Islam offers people complete freedom, and does so in the very clearest language. That has been the case ever since Islam was first revealed right up to today, and it forms the basis of Islamic morality. The verses on the subject are perfectly clear: There is no compulsion where the deen is concerned. Right guidance has become clearly distinct from error. Anyone who rejects false gods and has iman in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara: 256)

According to the morality of Islam, people are free to choose the belief that they wish, and nobody can oblige anybody else. A Muslim has a duty to communicate Islam and explain the existence of Allah, that the Qur'an is the book of His revelation, that the Prophet Muhammed was His ambassador, of the hereafter and the Day of Judgement and of the beauty of Islamic morality. Yet that duty is restricted to explaining the religion. In one holy verse, Allah informs our Prophet that he is only a messenger, "To the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Surat an-Nahl: 125)

According to the morality of Islam, people are free to choose the belief that they wish

Another verse states the following, " Say: 'It is the truth from your Lord; so let whoever wishes have iman and whoever wishes be kafir...'(Surat al-Kahf: 29) and Our Lord calls on the Prophet in these terms, Perhaps you will destroy yourself with grief because they will not become muminun. (Surat ash-Shu'ara': 3) Allah also issues the Prophet this reminder; "We know best what they say.You are not a dictator over them.So remind, with the Qur'an, whoever fears My Threat." (Surah Qaf: 45)

When Islam, the true path in the sight of Allah, which He has revealed, is explained to him, a person comes to believe of his own free will, and reaches his decision with no pressure being put on him. People are free to choose correctly or wrongly. If they make the wrong choice, they will have to pay the price in the hereafter. The verses of the Qur'an contain the very clearest commands and reminders on this subject, "If your Lord had willed, all the people on the earth would have had iman. Do you think you can force people to be muminun?" (Surah Yunus: 99)

For instance, one person might come to believe straight away when one of the faithful explains matters to him, whereas another person might adopt a mocking and aggressive attitude. One person might use his conscience and decide to spend his life in a manner pleasing to Allah, and another might do what the deniers did and respond to kind words with wickedness. Yet that denial will not cause the person who issued the invitation to despair or suffer. Allah has stated the following in a verse:

But most people, for all your eagerness, are not muminun.You do not ask them for any wage for it. It is only a reminder to all beings. (Surah Yusuf: 103-104)

The important thing here is that no matter what reaction he meets with, the person who issues the call to abide by the Qur'an continues to display the kind of morality that is pleasing to Allah, refuses to make any concessions on it, and leaves matters in the hands of Allah. In the words: Only argue with the People of the Book in the kindest way - except in the case of those of them who do wrong - saying, 'We have iman in what has been sent down to us and what was sent down to you. Our God and your God are one and we submit to Him.' (Surat al-'Ankabut: 46), Allah has actually told us how His religion is to be explained: In the most pleasing manner.

What we must not forget is that every event, large or small, takes place in the light of the destiny created by Allah, and that it is He who reveals the true path to anyone who is invited to believe in Him. For that reason, the faithful feel no distress at the behaviour of those who reject Him. A number of examples of this are given in the Qur'an. In the verse, "Perhaps you may destroy yourself with grief, chasing after them, if they do not have iman in these words." (Surat al-Kahf: 6), Allah tells our Prophet not to be distressed when those he calls on to believe refuse to do so. Another verse reads; "You cannot guide those you would like to but Allah guides those He wills. He has best knowledge of the guided." (Surat al-Qasas: 56) That means that the invitations that an individual issues, his pleasant words, and all the detail he goes into can only have an effect by the will of Allah.

The only responsibility a believer has is to call people to the Qur'an. He has nothing to do with atheists' refusal to abandon their ways, nor with the way that they will be earning for themselves the torments of hell. Our Lord also told our Prophet the very same thing; "We have sent you with the Truth, bringing good news and giving warning. Do not ask about the inhabitants of the Blazing Fire." (Surat al-Baqara: 119)

Allah has given man reason and a conscience. His messengers and the divine books revealed to them have shown the true path, and that is why people are responsible for their own choices. Islamic morality can only be lived by a sincere decision to do so, by surrendering oneself to Allah, and by listening to the voice of one's conscience, which always commands one to do what is right. It is a total violation of the morality of Islam to force anyone to believe. That is because what matters is the individual's surrendering himself to Allah with all his heart, and sincerely believing. If a system obliges people to believe and have faith, then those people only become religious out of fear of that system. The only acceptable thing from the point of view of religion is living by it in at environment in which the conscience is left completely free. This is what Allah revealed to our Prophet:

So remind them!You are only a reminder. You are not in control of them. But as for anyone who turns away and is kafir, Allah will punish him with the Greatest Punishment. Certainly it is to Us they will return Then their Reckoning is Our concern. (Surat al- Ghashiya:26)

As we have emphasised above, Islam leaves people free to make their own choices regarding religion, and commands them to respect other religions. Even if someone believes in what is described as a superstition in the Qur'an he can still live in peace and security in Muslim lands and freely perform his religious obligations. Allah commanded our Prophet to tell those who denied Him;

I do not worship what you worship and you do not worship what I worship. Nor will I worship what you worship nor will you worship what I worship. You have your deen and I have my deen. (Surat al-Kafirun: 2-6)Under the morality of Islam, everyone is free to carry out the obligations that go with his own particular belief. Nobody can prevent anyone from performing his particular religious duties. Neither can he oblige anyone to worship in the manner he wants. That is a violation of the morality of Islam, and unacceptable to Allah. When we look at the history of Islam, a model of society emerges in which everyone is free to worship and perform the obligations attendant upon his particular belief as he chooses. This is how monasteries, churches and synagogues, the places of worship of the Peoples of the Book, are described in the Qur'an as being under the protection of Allah;

...if Allah had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where Allah's name is mentioned much, would have been pulled down and destroyed. Allah will certainly help those who help Him - Allah is All-Strong, Almighty), (Surat al-Hajj: 40)

The life of our Prophet is full of such examples. Our Prophet even told Christians who came to see him to pray in his own mosque and left it for them to use. (Ali Bulac, Cagdas Kavramlar ve Duzenler (Contemporary Concepts and Orders), Iz yayincilik, 16. Edition, Istanbul, 1998, p.241)That tolerance was maintained during the times of the caliphs who succeeded the Prophet. When Damascus was captured, a church that had been turned into a mosque was divided into two, with Christians worshipping in one half and Muslims in the other. (Ali Bulac, Cagdas Kavramlar ve Duzenler (Contemporary Concepts and Orders), Iz yayincilik, 16. Edition, Istanbul, 1998, p.241)

Muslims never remain silent in the face of oppression that they witness, hear, or even learn about second hand. Their compassion, which stems from the morality of the Qur'an, directs them to oppose all tyranny, wickedness and oppression, to defend the oppressed and wage a war of ideas on their behalf. Whether they are dealing with their closest friends or strangers with whom they have no relations and no interests in common they behave in a determined manner to prevent such oppression. They see this as an opportunity to win the good pleasure of Allah and implement the morality of the Qur'an. Since a believer's conscience is a very sensitive thing, his concept of compassion will never permit him to turn a blind eye to the slightest injustice or cruelty. To begin with, he will take his place in the vanguard of that morality by himself avoiding doing anything that might be unfair to or oppressive of anyone else. Whenever he sees anyone else doing so, his conscience will give him no peace until he has done everything possible to put matters right. That is because there is no room in true compassion for ignoring, forgetting or underestimating oppression.

Tolerance, compromise, forgiveness, love, compassion, self-sacrifice and joy will dominate in a society where Islamic morals are penetrated in every aspect of life

Ignorant people never act until the oppression is at their own doorstep, and is reflected in the Turkish saying, 'May the snake that never bothers me live for a thousand years.' This stems from the fact that they forget or deny that in the hereafter they will be brought face to face with all they good deeds and pleasing morality that they encountered in this world. The faithful on the other hand are well aware of this fact, which is why they will even treat someone they have never met with great compassion and try to rescue him from oppression. Even if nobody else supports them they will muster all their forces to prevent wickedness. Even though people who behave rather differently may be in the majority, their lack of conscience and care never rub off on true believers. Muslims know that in the hereafter they will be called to account for what they did to prevent evil. They never forget that they will not be able to get away by saying, 'I did not see or hear it,' or 'I never realised it was going on,' and that only those who follow the dictates of their conscience will come out of that questioning at all well. As is revealed in the Qur'an "...he will come to Us all alone. (Surah Maryam: 80) people will be brought into the presence of Allah, put to the test and called to account for their deeds in this world all alone. Those who are found to have behaved well, opposed all forms of cruelty and have fought evil and remained on the path of Allah can expect a suitable reward from Allah for their efforts. Allah mentions this matter in another verse:

Not so! All who submit themselves completely to Allah and are good-doers will find their reward with their Lord. They will feel no fear and will know no sorrow. (Surat al-Baqara: 112)