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.

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:

• Not taking a clear stance on monotheism, professing faith among Muslims and expressing polytheism among polytheists (Quran 2:204, 63:2).
• Performing acts of worship to show off, lacking genuine belief, praying with laziness and reluctance (Quran 4:108, 4:141-143, 9:54).
• Encouraging wrongdoing and discouraging good deeds (Quran 9:67).
• Disguising disbelief as faith, pretending to reform while causing corruption, deceit, and having multiple faces (Quran 2:8-10).
• Appearing righteous and trying to influence others (Quran 63:1-5).
• Undermining religious beliefs and spreading doubt (Quran 3:154, 33:12).
• Belittling the believers (Quran 2:14, 9:79, 11:27, 26:111).
• Frequently swearing oaths to convince people of their truthfulness (Quran 9:56, 63:2).
• Lack of self-confidence, fearfulness, and stinginess (Quran 33:19, 63:7, 9:67).
• Stubbornness (Quran 2:18, 7:179).
• Arrogance (Quran 2:206).
• Following their desires (Quran 47:16).
• Justifying their sins (Quran 4:62).
• Befriending enemies (Quran 58:14).
• Inciting discord (Quran 9:47-48).
• Opportunism (Quran 4:141, 33:19-20).
• Waging psychological warfare (Quran 4:83, 33:60).
• Rejecting religious governance (Quran 4:60-61).

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.