My question concerns the prayers of supplication – du’a – such as Du’a Kumayl, and paying homage – ziyarat – for example the Ziyarat of Imams that we read daily. Who compiled these, from where were they taken and how useful is it to recite them? What benefit do either we or the Imams derive from this activity?

Imam Husayn (A.S) is a martyr – shahid. If Allah tells us in the Qur’an that a shahid is alive and not dead, why do we cry, beat ourselves and draw blood? It seems to indicate that, not only do we believe him to be dead but that he was helpless and unwilling to sacrifice his life?

Who taught us the rituals of Muharram? Did any Imam teach us or they are just the fabrication of forefathers whom we now blindly follow? If the latter is true, what is the difference between us and the non-believers who insisted on following their ancestors and no one else?

I would like to write a play in the English language, based upon the historical facts of Karbala as recorded in Shi’ah sources. I propose to submit this for the approval of various Shi’ah authorities prior to publishing it in the U.S.A. My intention is purely to present the Western world with what is to them an unfamiliar exemplar of integrity, humility, friendship, loyalty, justice, truth, righteousness, firmness of belief and all the other values which we learn from Imam Husayn (A.S) and the tragedy of Karbala. He was not simply a leader of Shi’ah Muslims killed by a tyrant, but the true ‘Saviour of Humanity’ whose life was sacrificed for all of us who live today.Is it justifiable to write such a play, with the intention that any money earned from it will go to Shi’ah foundations?Is it justifiable for such a play to be performed on stage with actors and actresses to represent Imam Husayn (A.S), Bibi Zaynab (A.S) et al.?

Many believers – muminin – throughout the world, particularly those with forefathers from the subcontinent of India, have established Husayniyyahs, Imam Barghas and Islamic Centres. These places frequently have special display cabinets to house replicas of the shrines of the Ahl al-Bayt (A.S), the standard – Alam of Hazrat Abbas (A.S) – and a replica of the water bag he carried. Such cabinets are invariably prominently sited in both the men’s and women’s sections of such places and are often illuminated and/or decorated. Both men and women kiss them, stand close by them to pray and ask for their appeals to be answered; it is almost as though they think they are at those shrines themselves. Are there any legal opinions – fatwas – about making such replicas or on the respect they are to be afforded? Indeed, is having, decorating, praying and kissing them permitted?

Are we permitted the use of sharpened instruments to ‘let blood’ as an expression of mourning – zanjeers matam. You once mentioned that we should not do things which give non-Muslims a bad impression of the faith – din. Do you think that beating our breasts gives a bad impression?

Why do Shi’ah Muslims gather together to mourn, beat themselves and weep during the month of Muharram? Some claim their tears will raise them to heaven – how?

Please advise me if mourning – matam – called in my culture Zangeer Zani is a recommended practice – mustahab – in Imamiyyah fiqh. If it is forbidden – haram – and not mustahab, please give me the reason why?

How did the Noble Fatimah (A.S) die? Is it true that Umar ibn al-Khatab accidentallykilled her?

There are many ahadith that allege that the dead are tortured in their graves when the live wail over their demise. Some add that women who do not repent over their wailing are accursed and will be punished on the Day of Judgement, Sahih Bukhari – hadith numbers: 2.322, 2.378, 2.379, 2.380, 2.391; Sahih Muslim – hadith number 2033; Sunan Abu Dawud – hadith numbers: 3122, 3165; al-Tirmidhi – hadith numbers 1751, 2207, 2829.Are such ahadith true?