Amina Inloes

There isn't a specific answer to this, but when you are actually about to get married, it would be good to discuss your concerns with a trusted older woman (such as a female relative or trustworthy friend) who knows your situation and environment best, and is able to give advice about the marital bed.

These things happen, and I am sure everything will work out for the best! 

You could look at this also (Shaykh Mohammed Ali Ismail, Islamic Anger Management)

https://www.youtube.com/watch?v=A-MsjDsDB_I

Sometimes, the best way to stop doing something is just to stop, and ask Allah for help.

However, it could also be useful to look into support for overcoming addictions (ranging from support groups online for this topic, to natural supplements that can help break addictive behaviour in the brain), and to use whatever is beneficial for you. 

With duas!

There are examples of protective taweez in Twelver Shi'i hadith literature (for instance, Tibb al-A'immah (A)). However, how effective an individual piece is depends on how it is made. 

An English translation of this is (alongside the Arabic text) is available here: 

Chapter 105 (page 66-74 of the PDF)
https://www.wofis.com/book/18-AL-KAFI%20The%20Book%20of%20Divine%20Proof...(II)

This edition notes some weaknesses and problems with the hadith in this chapter.

In any case, Shi'a have varying views about the spiritual nature, knowledge, and authority of the Imams. Some take a rather expansive view, and some take a more restrictive view. 

As for the more expansive view, you could read through the book by Mohammad Ali Amir-Moezzi The Divine Guide in Early Shi'ism, which attempts to explain what this means. This tends to be a love-or-hate book - some people love it, other people hate it - but it handles the subject excellently.

Ultimately, if you are Shi'i, this is a theological issue you will have to decide on for yourself (and your views may change over time). If you are not Shi'i, you can  still explore and appreciate the variety of views. 

Here is a website explaining it (there are 3 tabs for instructions, what you write, etc.).

https://duas.org/ariza.htm

The night of 15 Sha'ban is particularly recommended/traditional, but you can do it any time you are in need. 

Yes

Yes

I am sorry to hear about your situation.

This is probably due to the psychology of being in an abusive marriage; possibly the abuser always said directly or indirectly that whatever happens is your fault. (Unfortunately, other people in society will also blame the woman, even if the husband is responsible for his choices.)

Also, in life, we internalize an internal judgmental voice (like a "parent") which judges us based on the social norms that we absorb from other people. This inner voice will continue to judge us even if those people are no longer around (and, in this case, it sounds like there are people who may still be actively reinforcing these ideas). 

Many Muslim women, especially in our generation and above, internalized a voice that said that being a good Muslim woman means being married and having children, and a woman who gets divorced is bad. This idea is more about social expectations (or wanting the security of a marriage for a daughter) rather than Allah or faith.

However, it is common for Muslim women who grew up around these ideas to deal with guilt after divorce, and it can take time to revise one's ideas about what is genuinely important before Allah and in the next life and offload social expectations that no longer serve us.

Sometimes this is also a way of processing trauma as well.

In all these cases, probably the best way to handle it is through qualified psychological counselling/therapy as well as reflection on what is really important in matters of faith. Sometimes, just identifying the issue is a step forward. 

Wishing you the best!

After transcribing this narration (in which the Prophet praises certain historical personalities as brethren of the ancient prophets) on volume 19, pp. 271-272 of Bihar al-Anwar, 'Allamah al-Majlisi expresses a very dim view of its authenticity and describes it as having "signs of fabrication". Apparently, he included it to discuss it, not to preach that it is correct. 

If one's goal is to determine Shi'i belief, one can note that this narration arises through Sunni narrators, including some who were identified as fabricators of hadith, and so it is not the correct sort of narration to look at to determine what Shi'is believe. 

Insofar as this is a very specific question, one assumes that it was mentioned on some sort of polemical website (like a website aiming to prove Shi'ism is wrong), and one wonders what the point is. Was the author of that material aiming to prove Shi'ism is wrong because 'Allamah al-Majlisi included a narration saying that the Prophet praised this or that person? Obviously, the view espoused in this narration is not a normal Shi'i belief, and there are ample parts of Bihar al-Anwar to demonstrate that. So it seems that whatever might have been calling attention this is taking it out of context, and this is disingenous. 

Saying that Bibi Khadijah was a working woman is not misguidance, it is a fact, and it is not misguided to speak a fact about those who were close to the Prophet (S).

However, although Bibi Khadijah was quite empowered, both financially and socially, simply saying this does not compensate for social injustice, including towards women. Rather, it is important to be honest about what goes on in the real world, and if something is not as it should be in society, attention should be called to that so that it can be changed. Of course, one can look to Bibi Khadijah or others as inspirations when doing that, and speak about both. 

The dominant view among Muslims, Sunni and Shi'i, is that the Qur'an we have today is the Qur'an of the Prophet.

Exceptions apply.

Broadly speaking, exceptions in the Sunni tradition involve things such as the tradition from Aishah that a goat ate some ayat of the Qur'an; and in the Shii tradition, some narrations implying otherwise. Whether or not one accepts these narrations as authentic, or how one interprets them, is a different matter. (For instance, some Shii will understand hadith which seem to add some words to the Qur'an as examples of in-line commentary that was given while the Qur'an was being quoted, not as different quotations of the Qur'an.)

On the other hand, some ayat of the Qur'an are often understood to mean that the book itself is protected by Allah. 

In any case, the Imams from the Ahl al-Bayt (A) have instructed us to use the Qur'an as it is in our prayers. 

Based on narrations, possibly, a difference between the compilation of Imam 'Ali and the current Qur'an is the order of the surahs. As for other views, this may vary. 

A helpful book to read about this in more detail in English is Ayatollah Ma'rifat, Introduction to the Sciences of the Qur'an. (Do not be deceived by the title, it is a heavy read!)

If I may offer my personal view (twice in one day!), there is really no guarantee about anything that happened in the past, when we were not present to witness it. In fact, we often can't even guarantee the absolute truth of things that happen in our time. However, we can try our best to come to a probable truth, with the help of Allah, and that is all we are expected to do.