Answer:  The term "Nasara" or "Nazarene" refers to Christians who adhered to the faith brought by Jesus Christ (peace be upon him) and did not accept Islam. After the ascension of

 Jesus (peace be upon him), Christianity was altered, and irrational and superstitious teachings were added to their religious texts. The original book of this faith, the Gospel, was lost,

 and Christians instead adopted the "Holy Bible," which includes the Old Testament (the Torah and the books of the prophets of the Israelites) and the New Testament (four Gospels

 named Matthew, Mark, Luke, and John, along with several letters from early Christian leaders).

"Nazarene" and "Christian" convey the same meaning, and therefore, the current followers of Christianity are also referred to as "Nasara."

Answer: the holy Quran mentions “magic and sorcery” in multiple times, affirming the existence of magic and sorcery.

It's important to understand that magic is a form of knowledge that sorcerers misuse for harmful purposes, similar to how nuclear energy, which is beneficial, can be misused to create

 bombs. This knowledge falls under the category of esoteric sciences, and when misused, it is called sorcery and magic.

Sorcery and magic are very rare and often not involved in the lives of most people. Typically, this knowledge was used to combat prophets and the forces of truth.

If someone believes they are affected by sorcery and their life is in turmoil, the method to nullify it is straightforward. According to Islamic traditions, reciting Surah Al-Falaq can nullify

 any kind of sorcery (along with Ayat Al-Kursi and Surah An-Naas and Al-Falaq).

If, after reciting these surahs, the turmoil persists, it is evident that it is not related to magic. In such a case, the causes of the issues are different and should be investigated.

Answer:  The Quran does not say that all of your children are your enemies, but it does mention that some children can be enemies. The verse states:

"O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, 

Allah is Forgiving and Merciful." (Quran 64:14)

Sometimes, we are led astray by our family and their unlawful desires, which can be seen as a form of enmity. However, it's important to note that the Quran prescribes a different

 approach for dealing with this type of enmity compared to other enemies. While defense and combat might be necessary for other adversaries, when it comes to the enmity from wives

 and children, the Quran advises forgiveness and mercy. Nonetheless, one should remain vigilant and cautious to avoid falling into their traps.

Answer: The Quran describes the "Muqarrabun" (those brought near to Allah) as follows:

"The foremost ones are the foremost; they are the ones brought near to Allah" (56:10-11).

The Muqarrabun are not only pioneers in faith but also excel in their actions, attributes, and human virtues. They serve as role models and leaders for others, which is why they are

 considered close to God.

The Prophet Muhammad (SAWAS) described these esteemed individuals: "Do you know who the foremost towards the shade of God's mercy on the Day of Judgment are?" The

 companions replied, "Allah and His Messenger know best." The Prophet said, "They are those who accept the truth when it is presented to them, offer it when asked, and judge others as

 they judge themselves."

In another narration, the Prophet Muhammad (SAWAS) said, "Gabriel informed me that the foremost brought near are Ali (AS) and his followers. They are the pioneers to paradise and

 those nearest to Allah due to the honour He has bestowed upon them."

However, these narrations highlight specific examples of the broader concept, which encompasses all the foremost in every community and nation.

In essence, the Muqarrabun are highly self-disciplined individuals who have purified themselves from various sins and moral vices, thereby earning the nearness to Allah.

Answer: The Quran states, "Indeed, there is a good example for you in Ibrahim and those with him when they said to their people, 'Indeed, we are disassociated from you and from

 whatever you worship other than Allah.'" (Quran, Surah Al-Mumtahanah, 60:4)

There are several reasons why Prophet Ibrahim (peace be upon him) is considered an exemplary model:

    1. Success in Divine Tests: Prophet Ibrahim successfully passed the difficult tests set by Allah. As mentioned in the Quran, "And [mention] when Abraham was tried by his Lord with

       commands and he fulfilled them." (Quran, 2:124) Following this success, Allah said, "Indeed, I will make you a leader for the people." (Quran, 2:124)

    2. Service to the House of Allah: He served the House of Allah, as mentioned, "And [remember] when We made the House a place of reward for mankind and a sanctuary,

       [declaring], ‘Take the venue of prayer from Abraham’s station’ We charged Abraham and Ishmael, [with its upkeep, saying], 'Purify My House for those who circumambulate it and

       those who are staying [there] for worship and those who bow and prostrate.'" (Quran, 2:125)

    3. Complete Submission to Allah: Ibrahim was fully submissive to Allah, a true monotheist and a genuine Muslim. "He was upright and obedient to Allah, and he was not one of the

         polytheists." (Quran, 3:67)

    4. Model of Patience and Devotion: He was an epitome of patience and constantly turned to Allah in repentance and devotion. "Indeed, Abraham was forbearing, grieving, and 

         [frequently] returning [to Allah]." (Quran, 11:75)

     5. Exemplary Loyalty: Ibrahim exemplified loyalty, as loyalty in the path of truth is one of the greatest virtues. "Abraham is the one who fulfilled [his obligations]." (Quran, 53:37)

    6. Model of Courage: He was a model of bravery and declared with determination that he would destroy the idols. "By Allah, I will surely plan against your idols after you have  

        turned and gone away." (Quran, 21:57)

    7. Complete Role Model for Migration: He is a perfect example for migrating towards Allah. He said, "Indeed, I will emigrate to [the service of] my Lord." (Quran, 29:26)

    8. Symbol of Sacrifice: Ibrahim and his son Ishmael both submitted completely to Allah's will, embodying the highest level of sacrifice. "And when they had both submitted and 

        he put him down upon his forehead." (Quran, 37:103)

Another verse reiterates Ibrahim's exemplary status: "There has certainly been for you in them an excellent pattern for anyone whose hope is in Allah and the Last Day." (Quran, 60:6)

This emphasizes that Ibrahim and his followers are indeed a good model for those who hope for Allah's mercy and the Day of Judgment.

Answer:  Regarding the command to "establish prayer" in the Quran, commentators explain that this phrase goes beyond the individual act of performing prayers. It implies that

 believers should not only pray themselves but also ensure that this strong connection with the Lord is maintained everywhere and at all times.

In the Tafsir Al-Mizan, it is mentioned that "establishing" means to uphold something in a way that all its effects are realized, and no aspect is hidden or lost. This applies to establishing

justice, tradition, prayer, and testimony, the limits set by Allah, religion, and similar concepts.

As we read in the Ziyarat of Imam Hussain (peace be upon him): "I testify that you established prayer." Here, "establishing prayer" means reviving and sustaining it, not just performing it.

In the Quran, when referring to the act of performing prayer, words like "those who pray" (musalleen) are used.

As mentioned earlier, the phrase "establish prayer" (instead of "perform prayer") indicates that believers should not only pray but also work to ensure that this strong connection with the

Lord remains active and widespread. Therefore, establishing prayer has a higher and more significant meaning than just individual prayer; it means reviving, maintaining, and honoring

prayer within the community and among people.

Answer:  Verses 82 and 83 of Surah Al-Ma'idah compare the Jews and Christians who were contemporary with the Prophet Muhammad (SAWAS). From these verses and historical

 context, we can point out some reasons why Christians were viewed more favourably:

         - In many battles against Islam, the Jews were directly or indirectly involved and consistently acted with hostility and sabotage. Very few of them converted to Islam, whereas in 

           the  Islamic campaigns, Muslims rarely faced Christians in battle, and many Christians joined the ranks of Muslims.

         - Among Christians, there were scholars who did not go to the same lengths as the worldly Jewish scholars in concealing the truth.

         - There were also ascetic Christians who stood in stark contrast to the greedy Jews.

        - Many Christians were humble and receptive to the truth, showing no arrogance, while the majority of Jews, considering them the superior race, refused to accept Islam since 

          it did not originate from the Jewish lineage.

        - Additionally, groups of Christians (like those with Ja'far and some Ethiopian Christians) would weep with joy upon hearing the verses of the Quran, openly proclaiming their faith,

          saying, "Our Lord, we have believed."

It is important to note that this comparison primarily concerns the Jews and Christians contemporary with the Prophet. However, historical and contemporary events show that

Christians in later centuries committed atrocities against Islam and Muslims comparable to those of the Jews. The long and bloody Crusades and the numerous provocations by

Christian colonial powers against Islam and Muslims are well-known. 

Therefore, these verses should not be taken as a general rule about all Christians.

Answer: True gratitude is not just expressed through verbal thanks or saying "Alhamdulillah" and the like. Gratitude consists of three stages:

1. Recognition: The first stage is to carefully consider who the giver of the blessings is. This awareness and understanding form the foundation of gratitude.

2. Verbal Expression: The next stage involves expressing thanks verbally.

3. Action: The highest stage of gratitude is through action. This means understanding the purpose of each blessing (such as eyes, ears, etc.) and using it for its intended purpose.

    Failing to do so is considered ingratitude.

Imam Sadiq (peace be upon him) says, "The least amount of gratitude is to recognize that the blessing is from God without your heart being attached to the blessing itself, and to be

 content with what He has given you. Also, do not use His blessings to disobey Him or go against His commands and prohibitions."

Additionally, there is a saying, "Gratitude for a blessing is to avoid forbidden things." This means that showing gratitude involves avoiding sinful actions.

Answer: Yes, the Quran does mention "unlucky days" in one verse and "a continuously unlucky day" in another, both referring to the people of 'Ad:

"We sent upon them a screaming wind on days of misfortune to make them taste the punishment of disgrace in this worldly life. But the punishment of the Hereafter is more

 disgraceful, and they will not be helped" (41:16).

"Indeed We unleashed upon them a screaming wind on a continuously unlucky day" (54:19).

Regarding the concept of lucky and unlucky days, it is not logically impossible for parts of time to differ from each other, with some having characteristics of misfortune and others the

 opposite. However, there is no rational way to prove or disprove this idea. We can only say it is possible, but it is not established by reason alone.

The term "nahs" (unlucky) originally means an intense redness in the horizon that makes it appear like "nahas," a smokeless flame. By extension, it has come to mean "unlucky." Thus,

 the Quran only makes a brief mention of this concept. However, Islamic traditions contain numerous narrations about "unlucky and lucky days."

Answer: The Quran serves as a divine guide for all humanity, addressing every aspect of human life, both material and spiritual. It covers individual, social, ethical, worldly, and

 otherworldly matters. Naturally, it is impossible to detail all these subjects in a single book. If the Quran were to include all the laws and their details, it would become a multi-volume

 book, much like some legal texts on Islamic rulings that consist of over thirty or forty volumes. Instead, the Quran provides general principles and guidelines, while the specifics are left

 to the Prophet Muhammad (SAWAS) and his successors, as well as the reason and understanding of the guided people.

Moreover, we believe that many laws were conveyed by the Prophet (SAWAS) and the infallible Imams (AS) through narrations, which are as authoritative for us as the Quran. The

 details of prayer and many other acts of worship (such as Hajj, fasting, and almsgiving) are mentioned in these narrations and are validated in the same way as the Quran.

The omission of specific legal details and their intricacies in the Quran is based on wisdom and necessity. The explanation of these laws by the Prophet (SAWAS) and his successors

 (AS) is recommended by the Quran and is without any flaw. There is no difference between the laws of prayer and other Islamic laws in this regard.