In case of violation, investigation of the doer of crime in the Islamic courts will be definite. The tradition narrated from The Prophet proves that moral law and method of practice and behaviour with the minorities had been in his special concern, as, “Be aware that any one who does unjust to his confederate or breaks his promise, or impose on obligation more than his tolerance and possibility on him, and take something from him without his satisfaction, I will try and call him to account”. And in another speech, he says, “One who bothers one of the tributaries is not related to me and is not my follower”. And Imam Ali A.S. in support of moral freedoms of minorities says, “They have concluded contract with us. Since they pay tribute, they are under our protection. Their property is like our property, and their blood like our blood is respected and immune”.
Undoubtedly, it is understood that necessity of freedoms requires a series of moral, etiquette, and social communications for the tributaries in order to enjoy similar rights and privileges. He considers all people as those who are from the same origin and as a united nation, in a humanitarian view. According to two principles of moral and humanitarian emotions in the level of international life, religious minorities should be treated kindly and benevolently, and even he has had a special concern to the poor people of minorities, and clearly instructs to pay them from Treasury of Moslems.
This is the instruction of Imam who supports oppressed, poor and weak people, and determines a pension for the old Christian man. The necessity of development of cooperation and spirit of communication and social collaboration of Moslems with religious minorities are the natural results of concluding a common contract in the covenant of protection, and Quran considers the fortification of this spiritual and collaboration of relations for materialization of honoured and humanitarian objectives as a public duty.