What references are there in the Qur’an regarding the new moon?

It is historical fact that Khalifah Uthman burnt collections of Qur’anic writing –Mushafs – which were different to the Qur’an as we know it – Mushaf Osmani. Is it possible that the Qur’an incorporates changes in any of its ayat? If not, why are missing ayat referred to in Shi’ah collections such as that of al-Kulayni?

Are women allowed to read Qur’an in a melodious recitation – tajwid – or in front of men?

An Imam in Belgium claims that once it is agreed that a Prophetic tradition is authentic it may override Qur’anic ayat. Is this true?

I have heard of the numeric miracles in the Qur’an, can you please provide some information about these?

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?

I was informed that in the Qur’an women have been instructed not to display their beauty and jewellery to outsiders. Would you elaborate on this please.

I wear a veil covering the face – niqab – in England, although it is disapproved of by the general public. I started wearing it with the intention of following in the footsteps of great ladies in Islam such as Sayyida Fatimah x and Sayyida Zaynab x. I was doubly pleased to do so when I realised that this gave me the opportunity to spread Islam. People approach me to ask why I wear such a strange thing. Ten years of wearing a headscarf of the type more commonly seen here, yielded no opportunity for me to explain the beauty of hijab. I was pleased to demonstrate to the West that it is possible for an educated, well-versed British muslimah, to go about her daily life in full hijab.On the other hand, jurists prohibit dressing in peculiar and exceedingly unusual clothes – Libas al-Shauhra. I wonder if wearing niqab in the West constitutes that?

Although I am from Bosnia where no one taught us religion, I am reading books and trying to learn about Islam. I desperately want to visit my family in Bosnia this summer, but do not know how to cope with not being able to embrace my cousins or even shake their hands? They are like brothers to me. I have even thought it better not to go, than to go and have them make fun of me. What should I do?

I ask this question because support and reassurance, by shaking a hand and patting a crying patient on the back, are professionally regarded as an appropriate means by which to relieve his/her anxiety. Is it in order to shake the hands of a non-mahram patient if she presents her hand for shaking either prior to commencing treatment – where contact is unavoidable, or after having completed the treatment?

Is it acceptable to use the Internet to chat to others, including females.