Answer: When referring to God with the term 'Arsh' (Throne), it signifies the entirety of the universe. The 'Arsh' is considered the throne of God's dominion, representing His complete control over the cosmos and His creations. As mentioned in interpretations, the 'Arsh' signifies God's sovereign authority over all existence. God says in the Quran: 

"Your Lord is God, who created the heavens and the earth in six days, then established Himself on the Throne," which implies that after creating the universe, God took command of its administration (Quran 7:54).

Regarding 'Arsh al-Rahman' (the Throne of the Merciful), linguistically, 'Arsh' denotes a high place, a roofed palace, or the seat of a king. The phrase "established Himself on the Throne" metaphorically indicates a ruler’s control over their kingdom. When used for God, it symbolizes His infinite knowledge, power, and management over all existence, encompassing both this world and the hereafter. According to Ayatollah Ma’refat, the meaning of 'Arsh and Kursi' in light of Quranic verses and narrations is: "His majestic power surrounds everything, and His infinite knowledge encompasses all." The term "established on the Throne" implies governance, as indicated by numerous verses.

From the narrations of the Ahl al-Bayt (the Prophet's family), two meanings for 'Arsh' can be derived:

1. Knowledge.

2. Everything besides God Almighty.

The term "established" signifies complete control and dominion.

As for 'Kursi,' as in the verse "His Kursi extends over the heavens and the earth" (Quran 2:255), 'Kursi' can have several interpretations:

1. The realm of His dominion: This means God’s rule encompasses all the heavens and the earth, indicating His authority spans everywhere. Therefore, the 'Kursi' of God includes the entire material universe, from the earth to the stars, galaxies, and nebulae.
2. The scope of His knowledge: This means God's knowledge encompasses all the heavens and the earth, with nothing beyond His intellectual reach. In several narrations, 'Kursi' is metaphorically used for knowledge. For instance, Hafs bin Ghiyath asked Imam Sadiq (AS) about the meaning of "His Kursi extends over the heavens and the earth," and the Imam replied: "It means His knowledge."
3. A being vaster than all the heavens and the earth: It surrounds them entirely, making the verse mean that God's 'Kursi' encompasses all the heavens and the earth. In a narration from Imam Ali (AS), he states: "The Kursi surrounds the heavens, the earth, and whatever is between them, and whatever is beneath the depths of the earth."

These interpretations do not conflict with each other. The phrase "His Kursi extends over the heavens and the earth" can simultaneously indicate God’s absolute authority, His encompassing knowledge, and a vast entity that includes the heavens and the earth. This phrase complements the previous verses about the expansiveness of God's knowledge.

Answer: There are two main reasons mentioned for why Surah Al-Tawbah does not begin with "Bismillah al-Rahman al-Rahim":

1. Tone of the Surah: This surah adopts a firm and harsh stance against the treacherous enemies and declares disassociation and war against them. It reflects God's wrath towards these groups, which is not aligned with the message of peace, friendship, and love conveyed by "Bismillah al-Rahman al-Rahim," which denotes God's merciful and compassionate nature. 

Imam Ali (AS) explained that "Bismillah" is associated with safety and mercy, whereas Surah Al-Tawbah was revealed to lift the safety from those who broke their covenants. Therefore, since these individuals have breached their agreements and are not in a position to repent, "Bismillah" is omitted, though God's mercy remains ever-present.

2. Connection to Surah Al-Anfal: Some scholars believe that Surah Al-Tawbah is essentially a continuation of Surah Al-Anfal. Surah Al-Anfal discusses treaties, while Surah Al-Tawbah addresses the nullification of treaties with those who have broken them. Hence, the "Bismillah" is not repeated between these two surahs. Imam Sadiq (AS) also indicated in a narration that Surah Al-Anfal and Surah Al-Tawbah are essentially one continuous discourse.

These explanations highlight that the omission of "Bismillah al-Rahman al-Rahim" in Surah Al-Tawbah is context-specific and does not negate God's overall mercy and compassion.

Answer: The Quran provides multiple insights into the nature of jinn. They communicate with each other, encourage good deeds, and warn against God's punishment, similar to humans. They also experience life and death, have responsibilities, are judged, and face rewards or punishments. They have different religions similar to human beings. 

Regarding their reproduction, there aren't explicit verses or hadiths detailing this process. However, some Quranic verses imply that jinn have genders and engage in sexual reproduction, similar to humans. Here are a few relevant verses:

1. "Exalted is He who created pairs from all things, from what the earth grows and from themselves and from that which they do not know." (Quran 36:36).

      This indicates that just as plants and humans have male and female pairs, there are other creations, including jinn, with genders we do not fully understand.

2. "And of everything We created pairs, that you may remember." (Quran 51:49)

 This suggests that most of creation, including jinn, exists in pairs of male and female.

3. "And there were men from among humans who sought refuge with men from among the jinn..." (Quran 72:6)

This verse implies the existence of male jinn, suggesting they have genders.

Based on these verses, it's understood that jinn, like humans, have males and females and reproduce sexually. Further support comes from the descriptions of heavenly companions in the Quran, where it is mentioned that these beings have not been touched by any human or jinn, indicating jinn also engage in similar intimate relationships.

In conclusion, while explicit details about jinn reproduction are not provided, the Quran suggests that jinn are similar to humans in having genders and reproducing through sexual relations.

Answer: The concepts of Mahram  and Non-Mahram are integral to Islamic social and legal norms, defining the limits of permissible interactions between individuals of opposite sexes. Mahram is a person with whom marriage is permanently forbidden due to consanguinity (blood relations), breastfeeding, or marriage relations. Mahrams play a significant role in Islamic personal law and social customs, particularly regarding hijab regulations, physical contact, and privacy.

Categories of Mahram Relationships:

1. By Blood: Immediate family members such as parents, grandparents, siblings, children, and grandchildren.

2. Through Marriage: In-laws like one's spouse's parents, one's daughter's or son's spouse, and in the case of a woman, her husband's sons from previous relationships.

3. By Breastfeeding (Rada'a): Islamic law considers those breastfed by the same woman as siblings, making them Mahrams to each other, under specific conditions detailed in Islamic jurisprudence.

Dress Code: Women do not need to observe the hijab in front of their Mahrams.

Non-Mahram is anyone to whom one is not related in any of the ways that would prohibit marriage under Islamic law. This includes most people one encounters in social settings, such as friends, colleagues, and distant relatives.

Interaction Guidelines with Non-Mahrams:

1. Direct physical contact between opposite sexes who are non-Mahrams is generally prohibited in Islamic practices.

2. Being alone with a non-Mahram (Khalwa) is discouraged to prevent any situations that might lead to temptation or social censure.

3. Women are required to wear hijab in the presence of non-Mahram men, covering their hair and body except for the face and hands.

These classifications guide daily interactions and are meant to foster social modesty and respect between individuals in Islamic cultures. 

Overall, the concepts of Mahram and Non-Mahram continue to influence many aspects of social life among Muslims, underscoring the importance of familial bonds and ethical interactions in Islamic tradition.

Answer: There are two verses from the Quran that can be mentioned regarding the prohibition of relationships between unrelated men and women:

1. Verse 5 from Surah Al-Ma'idah:

"Today, all good things have been made lawful for you. The food of those who were given the Scripture is lawful for you, and your food is lawful for them. And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers."

2. Verse 25 from Surah An-Nisa:

"... Marry them with the permission of their families and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful sexual intercourse randomly nor those who take [secret] lovers."

Additionally, the story of the daughters of Prophet Shu'aib and their avoidance of mixing with non-mahram men illustrates this principle. Even being in the same place without friendship with non-mahram individuals was not pleasing to God or the Sharia of that time. The Quran narrates this incident beautifully in one of Prophet Musa's journeys:

"When he (Musa) directed himself toward Madyan, he said, 'Perhaps my Lord will guide me to the sound way.' And when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, 'What is your circumstance?' They said, 'We do not water until the shepherds dispatch [their flocks]; and our father is an old man.'"( Surah Al-Qasas, verses 22-23)

This indicates that even mingling without friendship with non-Mahram individuals was not favoured by God or the Sharia of that time.

Answer: There are dozens of hadiths on the said concept. Here are just five hadiths related to the concept of Mahram (those with whom marriage is permanently forbidden) and non-Mahram (those with whom marriage is permissible under certain conditions):

1. The Importance of Observing Hijab and Avoiding Non-Mahram Interaction

Imam Ali (AS) said:

"Do not shake hands with women, for this will inflame desire, and protect yourself from interactions with non-Mahram women to preserve your faith."
(Nahjul Balagha, Saying 31)

This hadith highlights the importance of avoiding physical contact and inappropriate interactions with non-Mahram individuals.

2. Lowering the Gaze

The Prophet Muhammad (PBUH) said:

"Lower your gaze, for it prevents the heart from lustful desires and protects your faith."
(Bihar al-Anwar, Vol. 74, Pg. 187)

This hadith encourages modesty by instructing both men and women to lower their gaze when interacting with non-Mahram individuals.

3. Non-Mahram Relationships and Responsibility

Imam Jafar al-Sadiq (AS) said:

"A glance at a non-Mahram that is accompanied by desire is an arrow of Satan, and whoever refrains from it for the sake of Allah will taste the sweetness of faith."
(Wasail al-Shia, Vol. 14, Pg. 138)

This emphasizes the importance of avoiding lustful glances and maintaining spiritual discipline in non-Mahram interactions.

4. Observing Modesty

Imam Zainul Abideen (AS) said:

"The right of your sight is that you lower it from what is unlawful for you. If you do so, it will purify your heart and guard your dignity."
(Risalat al-Huquq, The Treatise on Rights)

This hadith links the control of one’s gaze with the protection of moral integrity and spiritual purity.

5. The Prohibition of Physical Contact

The Prophet Muhammad (PBUH) said:

"It is better for one of you to be struck in the head with an iron nail than to touch a woman who is not permissible for him."
(Bihar al-Anwar, Vol. 76, Pg. 35)

This hadith underscores the importance of avoiding physical contact with non-Mahram individuals to uphold Islamic ethics.

Summary

These hadiths collectively emphasize the importance of maintaining modesty, avoiding physical or lustful interactions, and respecting the boundaries between Mahram and non-Mahram relationships. They highlight the significance of upholding Islamic values in social and familial interactions.

Answer:  Mahrams are individuals with whom marriage is permanently forbidden. These Mahrams fall into three categories:

1. Mahrams by Blood (Nisbi)

2. Mahrams by Marriage (Sababi)

3. Mahrams by Breastfeeding (Rida'i)

Mahrams by Blood for Women

The following relatives are considered Mahrams for a woman due to blood relations:

1. Father and Grandfathers: The woman’s father and paternal or maternal grandfathers, no matter how far up the lineage goes.
2. Sons and Grandsons: The woman’s own son, as well as her grandsons through her sons or daughters, no matter how far down the lineage goes.
3. Brothers: Any man who shares the same father, mother, or both with the woman.
4. Nephews: The sons, grandsons, and great-grandsons of the woman’s brothers.
5. Uncles (Paternal and Maternal): The woman’s paternal uncles (father’s brothers).

• The sons, grandsons, and great-grandsons of the woman’s sisters.
• The woman’s maternal uncles (mother’s brothers).
• This also includes the uncles of her father, mother, grandfathers, and grandmothers.

Notes on Specific Uncles (Extended Relatives)

• A great-uncle or distant uncle (e.g., the uncle of the woman’s father’s uncle) is only considered Mahram if he is also the uncle of her direct parents (father or mother). Otherwise, he is not Mahram.

This classification defines who is Mahram by blood and ensures that familial interactions align with Islamic principles.

Mahrams by Marriage (Sababi)

Mahrams by marriage are individuals who become Mahram to each other through a valid marriage contract, whether permanent or temporary (Nikah). This relationship of Mahram remains intact even in some situations, such as after divorce or the husband's death.

Mahrams by Marriage for Women:

1. Father-in-Law and Grandfathers of the Husband

• A woman becomes Mahram to her husband’s father and paternal or maternal grandfathers, no matter how far up the lineage goes.
• This Mahram relationship remains even if the husband passes away or the couple gets divorced.

2. Step-Son (Son of the Husband from a Previous Marriage)

• A woman becomes Mahram to her husband’s son from a previous marriage.
• This Mahram relationship is established without the requirement of consummation of the marriage.

This classification highlights the specific individuals who are considered Mahrams by marriage, ensuring clear boundaries and lawful interactions in line with Islamic teachings.

Answer: Mahrams by Blood (Nisbi) for Men

Mahrams by blood for men are female relatives with whom marriage is permanently forbidden due to close kinship. Below is the list of such Mahrams:

1. Mother and Grandmothers: The man’s mother.

• Maternal and paternal grandmothers, regardless of how far up the lineage goes.

2. Daughters and Granddaughters:

• The man’s own daughters.
• Granddaughters through his sons or daughters, including great-granddaughters, no matter how far down the lineage goes.

3. Sisters:Any woman who shares the same father, mother, or both with the man.

4. Nieces:

• Daughters of the man’s sister, including her granddaughters and great-granddaughters.
• Daughters of the man’s brother, including his granddaughters and great-granddaughters.

5. Paternal Aunts (Ammah):

• The man’s paternal aunts (father’s sisters).
• Paternal aunts of his father and mother.
• Paternal aunts of his grandfathers and grandmothers, no matter how far back they go.

6. Maternal Aunts (Khala):

• The man’s maternal aunts (mother’s sisters).
• Maternal aunts of his father and mother.
• Maternal aunts of his grandfathers and grandmothers, no matter how far back they go.

Notes on Distant Aunts:

• If a great-aunt (e.g., an aunt of the man’s parent’s aunt) is also the direct aunt of his parent, she is considered Mahram. Otherwise, she is not Mahram.

This list comprehensively defines the Mahrams by blood for men, ensuring clarity about lawful and unlawful interactions within familial boundaries in Islamic teachings.

Mahrams by Marriage (Sababi) for Men:

Mahrams by marriage are individuals who become permanently Mahram to a man due to a valid marriage contract with their relative. These relationships remain even after divorce or the death of the wife.

1. Mother-in-Law and Grandmothers of the Wife:

• The mother of the wife and her maternal and paternal grandmothers, no matter how far up the lineage goes, become permanently Mahram to the husband (son-in-law).
• This Mahram status remains intact even after the death of the wife or divorce.

2. Step-Daughters (Daughters of the Wife from a Previous Marriage):

• The step-daughters (wife’s daughters from a previous marriage) become Mahram to the husband.
• This Mahram status is established only after the consummation of the marriage between the husband and the wife.

This categorisation highlights the specific Mahrams by marriage for men, ensuring lawful and respectful interactions in family relationships as guided by Islamic teachings.

Key Points to Remember:

Permanence: These relationships are permanently Mahram, meaning marriage is not allowed at any time or under any circumstances.

Reciprocity: The list is reciprocal; for instance, if a woman is Mahram to a man (e.g., his mother), the man is also Mahram to her.

Modesty Rules: While interaction with Mahram is generally less restricted, Islamic principles of modesty still apply.

Answer: Mahrams by Breastfeeding (Rida'i)

When a woman breastfeeds a child under specific conditions outlined in Islamic law, the child becomes her foster child and is considered Mahram to her and certain relatives. Below is the detailed list of Mahrams by breastfeeding (Rida'i):

1. Mahram Relationships Through the Breastfeeding Woman (Foster Mother)

• The breastfeeding woman herself becomes Mahram to the child.
• All children of the breastfeeding woman (born before or after the breastfeeding) become Mahram to the child.
• The father of the breastfeeding woman (maternal grandfather) becomes Mahram.
• The mother of the breastfeeding woman (maternal grandmother) becomes Mahram.
• The brothers of the breastfeeding woman (maternal uncles) become Mahram.
• The sisters of the breastfeeding woman (maternal aunts) become Mahram.

2. Mahram Relationships through the Husband of the Breastfeeding Woman

• The husband of the breastfeeding woman (foster father) becomes Mahram to the child.
• The father of the husband (paternal grandfather) becomes Mahram.
• The mother of the husband (paternal grandmother) becomes Mahram.
• The brothers of the husband (paternal uncles) become Mahram.
• The sisters of the husband (paternal aunts) become Mahram.

Key Rules about Foster Relationships

1. Conditions for Breastfeeding to Establish Mahram Status:
   • The child must be breastfed at least 15 times or for a continuous period such that the milk becomes the sole source of nourishment during that time.
   • The breastfeeding must occur before the child reaches the age of two.
2. Scope of Mahram Relationship:
   • The Mahram relationship only applies to the child being breastfed. It does not extend to the child’s biological relatives (e.g., biological siblings of the breastfed child are not Mahram to the breastfeeding family).
3. Legal Equivalence:
   • A foster mother is treated like a biological mother regarding Mahram status, and her husband is treated as the child’s father.

Conclusion: Breastfeeding under Islamic guidelines creates a spiritual bond similar to blood ties, making the foster child Mahram to specific members of the breastfeeding family. This ensures familial harmony and adherence to Islamic boundaries.

Answer: Surah Ar-Rahman is compared to the bride of the Quran because, like a bride at a wedding ceremony, it's in its finest, most respectful, and beautiful state, earning it association with things that are highly esteemed.

In this Surah, the repetitive verse "Then which of the favours of your Lord do you deny?" creates a mesmerizing rhythm, giving it a captivating charm when blended with its beautiful content. Hence, it's no wonder it's dubbed the bride of the Quran in narrations.

Therefore, because of its elegant words, especially in meaning and content, this revered Surah earns the title of the Bride of the Quran.