There is no explicit definition for the term “crime” in the Holy Quran, still some deeds are noted as its instances. For example, heresy, hypocrisy, sodomy, short weight, and not visiting and helping relatives are clear cases of crime. By definition, a crime needs to be intentional and committing a crime is out of question when the forbidden deed is done unintentionally. To have a clear understanding of the term “delinquent” one can compare it with the terms that convey the same meaning like “Moznib” (sinful), “Mosei” (offensive), “Othim” (guilty), “Fasigh” (evil-doer) in the Holy book. Delinquent is a person who insists on doing wrong and unpleasant deeds and refuses to avoid such actions. Instances of delinquents in the Holy book are luxuriant, slander, liar, pagan, aggressor, hypocrite, rebel, idolatrous, and arrogant. In addition to the penalties in this life, committing a crime results in punishment in the other life. Earthy penalties for the wrong doer include decrease of livelihood, shorter lifetime, rejection of prays, cruelty, disaster, and rule of sinners on them. As to the punishments in the other life are facing with their wrong deeds, hardship and ignominy, rejection of good deeds, deprivation from intercession, thirst, darken heart, psychological punishment and entering hell. God warns criminals in many cases. To warn is to inform people about divine punishments or rewards in return of their deeds. The purpose sought after by God through warning the delinquents is to lead them toward truth, piety, avoiding sins, divine suffering, achieving divine blessing, and giving all the reasons needed.

Social emotions, in Quran, are limited around faith, virtue and divine religion, and exceeding these boundaries is prohibited. So, friendship and relationships out of these boundaries are considered as breach of the codes and deserve harsh consequences. Muslims, in several verses, are restricted from such relationships and called upon not to seek their dignity in life, whether cultural, political, economic, etc., in friendship with the enemies of Islam. The divine way is to trust in God, who is the source of all dignities.
Josef Von S. said, although Jews and Christians abroad Islamic countries are considered as enemy, religious minorities in Islamic nations enjoy defined rights and treated with tolerance. They are not restricted to live in specific neighborhoods, he continued, and even may eat with the Muslims are be invited in ceremonies. In this regard, Islam has high tolerance toward Jewish.
In an article titled “current relationship between Muslims and Christians” Norman Daniel first mentioned unfriendly attitudes against Muslim in Christianity in the past centuries and also emergence of a trend among Christians regarding necessity of tolerance in dealing with Muslims. He mentioned cases about tolerance and peaceful living between Muslims and Christians in Ottoman Empire. He added “most importantly was resolution of Vatican Council II in reorganization of Muslims as followers of Abrahamic Religion and their belief in the God and resurrection like Christians.” The resolution adds “we Christians shall find commonalities with Muslims regarding their belief in sanctifying Mohammad (p.b.u.h)”.