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 favored by God or the Sharia of that time.

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.

Answer: When the Quran talks about Mary's pregnancy and the birth of Jesus in (Surah 3, verses 42 and 45), it mentions several angels, but in (Surah 19, verses 17-21), it only mentions

 one angel.

St. Mary, peace be upon her, was a conversant with angels, meaning she was someone with whom angels spoke.

In verse 42 of Surah 3 (Al-Imran), it refers to angels speaking to her, not necessarily related to her pregnancy, but in Surah 19, it is about her pregnancy.

Mary wasn't suddenly confronted by an angel for her pregnancy; rather, she had been conversing with angels before.

Answer: In the Quran, there are two expressions used. In one instance, regarding the knowledge of Asif,bin Barkhiya it says: "he who had knowledge from the Book " 

(Surah An-Naml, verse 40), 

In another instance, it says: "he who has all knowledge of the Book..." (Surah Ar-Ra'd, verse 43), 

In Usul al-Kafi, there is a lengthy narration comparing the knowledge of Asif to the knowledge of the Imams, peace be upon them. It states that Asif's knowledge was a portion 

of the Book, while the Imam's knowledge encompasses the entire Book, likening the proportion to a drop in the ocean.

Imam Sadiq, peace be upon him, said: "His knowledge was like a drop in the Mediterranean Sea."

Answer:  Ayat al-Kursi is considered the Master of the verses of the Quran. 

Imam Ali (AS) said: I heard from the Messenger of Allah (SAWAS) who said: “...The Quran is the master of all speech, Surah Al-Baqarah is the master of the Quran, and Ayat al-Kursi is

 the master of Surah Al-Baqarah. There are fifty words in Ayat al-Kursi, and in each word, there is a blessing.”

Imam Sadiq (AS) narrated: “Everything has a peak, and the peak of the Quran is Ayat al-Kursi.”

Answer:  Firstly, simply looking at the Quran has many rewards and effects. Narrations indicate that merely looking at the verses of the Quran is considered an act of worship and has

 both worldly and otherworldly benefits. The Prophet Muhammad (SAWAS) said:

“Looking at three things is an act of worship: looking at the face of one’s parents, at the Quran, and at the sea.”

Another option is listening to the Quran. For instance, they could listen to Quran recitations on TV channels, especially during Ramadan when they broadcast the Quran being read in

 parts. Imam Ali (AS) narrated from the Prophet Muhammad (SAWAS): “The reciter of the Quran and the listener share equal rewards.”

A third option is memorizing and reciting the Surahs they have learned by heart. By listening to recordings of Surahs and memorizing them, they can recite them daily.