Answer: The Quran commands the observance of hijab in several verses, explicitly instructing it in a few. One such verse is:

"O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be

 known and not be abused. And ever is Allah Forgiving and Merciful" (33:59).

This verse clearly states the obligation of hijab for women. It is one of the most comprehensive verses regarding the preservation of hijab and chastity, especially when considering

 the verse before and the verse after it, which provide severe warnings to those who violate chastity.

Additionally, other verses, such as verse 31 of Surah An-Noor, along with the sayings and practices of the Prophet and the Imams, confirm the obligation of hijab. For example, Imam

 Redha (AS) narrated:

"A woman does not need to cover her head in front of a boy until he reaches puberty" (i.e., a woman must observe hijab in front of a male who has reached puberty).

From such narrations, it is understood that hijab is a definitive requirement, and the Imam merely clarifies specific instances.

Regarding the part of your question suggesting that the Quran commands hijab only for believing women and not for everyone, you're correct that non-believers are not obligated to

 wear hijab. 

However, when the Quran says "O you who have believed" or similar phrases, it is addressing all Muslims. The benefits of these commands, particularly the hijab, extend to all human

 beings. Hijab is about maintaining chastity and honoring all women, whether they are religious or not. It is an ethical value that helps protect society from unlawful sexual

 temptations.

Even though the Quranic addresses are specifically for believers, the benefits of these teachings are significant for everyone, including non-Muslims. Here are some examples to

 illustrate this:

     "O you who have believed, do not consume one another’s wealth unjustly..." (4:29)

    "O you who have believed, do not follow the footsteps of Satan..." (24:21). 

    "O you who have believed, do not consume usury..." (3:130). 

Answer: In the Quranic terminology, a Mushrik (polytheist) is someone who believes that entities other than God have influence in the world. There are varying degrees of polytheism,

 from minimal to maximal. Minimal polytheism can coexist with monotheism by believing in someone as an influencer in their affairs besides God, but maximal polytheism is equivalent

 to disbelief (kufr). Such as believing in someone as an independent influencer who shares power with God. This broad definition means that many believers are considered polytheists

 by the Quran, as it states:

"And most of them believe not in Allah except while they associate others with Him" (12:106).

Answer: According to the Quran, people are divided into three groups in relation to God's religion. Some believe in Him and His religion both heartedly and openly; these are the

 Momineen (believers). Others deny God's existence or His religion both heartedly and openly; these are the Kafireen (disbelievers). The third group of the people are those who are

 heartedly disbelievers but outwardly profess faith; these are referred to as Munafiqeen (hypocrites).

Answer: The term "hypocrite" (munafiq) is derived from the word "nifaq," which means the act of a desert rat hiding in its burrow. In religious terminology, a hypocrite is someone who

 conceals their disbelief and outwardly professes faith, similar to how the desert rat hides itself.

According to the holy Quran, the main Characteristics of Hypocrites are as follows:

 1. Not taking a clear stance on monotheism, professing faith among Muslims and expressing polytheism among polytheists (Quran 2:204, 63:2).

 2. Performing acts of worship to show off, lacking genuine belief, praying with laziness and reluctance (Quran 4:108, 4:141-143, 9:54).

 3. Encouraging wrongdoing and discouraging good deeds (Quran 9:67).

 4. Disguising disbelief as faith, pretending to reform while causing corruption, deceit, and having multiple faces (Quran 2:8-10).

 5. Appearing righteous and trying to influence others (Quran 63:1-5).

 6. Undermining religious beliefs and spreading doubt (Quran 3:154, 33:12).

 7. Belittling the believers (Quran 2:14, 9:79, 11:27, 26:111).

 8. Frequently swearing oaths to convince people of their truthfulness (Quran 9:56, 63:2).

 9. Lack of self-confidence, fearfulness, and stinginess (Quran 33:19, 63:7, 9:67).

10. Stubbornness (Quran 2:18, 7:179).

11. Arrogance (Quran 2:206).

12. Following their desires (Quran 47:16).

13. Justifying their sins (Quran 4:62).

14. Befriending enemies (Quran 58:14).

15. Inciting discord (Quran 9:47-48).

16. Opportunism (Quran 4:141, 33:19-20).

17. Waging psychological warfare (Quran 4:83, 33:60).

18. Rejecting religious governance (Quran 4:60-61).

19. Practically opposing the commands of leadership (Quran 24:62-63).

Answer: In Islamic jurisprudence, a disbeliever (kafir) is someone who does not accept Islam or one of its essential tenets. In other words, anyone who does not believe in God, the

 oneness of God, prophet hood, the afterlife, or a fundamental tenet of faith that leads to the denial of the divine origin or the afterlife, is considered as kafir. This term applies both to

 those who follow no religion or another religion, such as Christians and Jews, as well as to individuals who deny just one of the essential aspects of Islam. However, according to the

 Quran:

The linguistic root of the word "kufr" means to cover or conceal something. Thus, a person who hides something is called a kafir. For instance, even a farmer is referred to as a kafir

 because he covers seeds by planting them in the soil.

The term "kufr" and its derivatives (like kafir) appear in the Quran over five hundred times. The use of the word "kufr" can be categorized into several meanings, considering its

 linguistic root, including:

                - Denial of the principles of religion

                - Denial of the oneness of God

                - Denial of the prophethood of Muhammad

                - Ingratitude and lack of thankfulness

                - Neglecting religious duties

                - Committing sins, etc.

For example, in the verse:

"And [mention] when We said to the angels, 'Prostrate before Adam'; so they prostrated, except for Iblis. He refused and was arrogant and became of the disbelievers" (Quran 2:34), 

in this verse, kufr means committing sin and disobeying a divine command.

Or in the verse:

"...And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the

 worlds" (Quran 3:97), here, kufr means neglecting religious duties.

From this, it becomes clear that kufr has different degrees and levels, and the term "kafir" in the Quran can have various meanings. Therefore, "kafir" in the Quran does not always

 align with the jurisprudential definition of a disbeliever. However, generally speaking, a "kafir" is someone who denies the principles or essential tenets of the religion.

Answer: In Islamic terminology, the term "Fasiq" (فاسق ) refers to a person who is openly and persistently sinful, engaging in actions that are considered disobedient to Allah’s

 commands and moral law. The root of the word "Fasiq" comes from the Arabic verb "fasaqa," which means "to deviate" or "to go astray." A Fasiq shows a clear departure from the

 teachings and commands of Islam. While such a person faces social, legal, and spiritual consequences, the door to repentance remains open, highlighting Islam’s emphasis on mercy

 and redemption.

Answer: The perfect human, from the Quranic perspective, is one who embodies divine ethics, fully manifests the beautiful names of God, and is a complete reflection of the divine. This

 person is characterized by virtuous speech, actions, and morals, and is considered the primary reason for creation and the sustenance of the universe. They serve as a guide for others,

 both outwardly and inwardly, understanding human spiritual maladies and knowing how to heal them, and have attained unity with the divine identity. The prophets and the 14 infallible

 personalities are the perfect and the best human beings.

In simpler terms, a perfect human is one who has reached the ultimate level of human capabilities in all aspects and has developed all Quranic criteria within themselves. The clear

 examples of such perfect humans in the Quran are the divine representatives, including prophets and the Imams (peace be upon them).

Answer: The Masjid or Islamic Centre holds great significance in Islam as it serves as a place of worship (Salah), community gathering, learning (Islamic education), and spiritual

 enrichment. It symbolizes unity among Muslims and serves as a hub for various religious, social, and educational activities. The holy Prophet (SAWAS) used to have all activities within

 the Masjid.

Answer: Islmic Centres or Masjids host a variety of activities including Quranic classes (Tafsir), Islamic lectures on various topics, community events (Iftar gatherings, Eid celebrations),

 counselling services, youth programs, outreach initiatives, and interfaith dialogues. They also play a role in charitable activities (activities for senior citizens, food drives) and civic

 engagement etc.

Answer: Masjids/ Islamic Centres provide a Conducive environment for Muslims to perform their obligatory prayers, engage in supplications taught by Ahlul Bayt, such as Dua’al-

Kumayl, and Dua’ al-Tawassol, seek knowledge through classes and lectures, and participate in congregational prayers (Jumu'ah). These activities foster a deeper connection with Allah

 (SWT) and promote spiritual growth through regular attendance and involvement.