Amina Inloes

It is good etiquette to begin and end a du'a with salawat and inshallah it may assist with your du'a being answered. However, du'as are also answered without salawat (Allah is not miserly!), and you can say your du'a with or without salawat. 

This is a reference to the premodern medical theory of the four humours, which dates back to Aristotle. The idea behind this is that an imbalance in the four humours could lead to being unwell or different types of temperament. 

As for variances between the seasons, I think this originates in a couple pre-existing models (which are not necessarily separate); that is to say, the text interacts with the ideas of the time and does not present something new. One is that, in traditional Chinese medicine, there are different recommendations for different times of the year. A somewhat less complex system is found in some countries (for instance, "hot" and "cold" foods), but I suspect it may simply be an idea that spread regionally and that is referenced here. The other is that, in the premodern era, medicine was often tied to astrology, and monthly recommendations can also be seen in this light. 

May Allah always grant you good health!

It is permissible to discuss menstruation.

Attitudes towards menstruation are largely cultural. What is the right approach depends on circumstances. In general, with social media, regardless of the topic, it is good to discuss things for a good reason (so, for instance, in this case, trying to break cultural stigmas and taboos about menstruation). It is not good to discuss things for the wrong reason (for instance, trying to gain attention or monetization through discussing menstruation by coming across as edgy or rebellious). Frequently, with social media, people have mixed intentions. Part of wisdom in life is sensing when it is good to respect social expectations and when it is good to break them. 

Yes it is ok to take breaks.

Yes. 

However, it is good to keep in mind that some religious practices that are very emotional, crowded, or energetic (such as visiting the holy sites on Arbaeen) which are fine for most people may be overstimulating and trigger mental health episodes in someone vulnerable, even if one hopes for blessings and healing through them at the same time, and they can also bring healing. Also, sometimes, mental health conditions are masked as excessive religiosity and piety which are then inadvertently encouraged by people around them.
So it is good to be thoughtful about what is most appropriate to do if there are special circumstances.

Of course this is not about converting specifically but just about being mindful of one's practices when there are special circumstances.

On the other hand, some mental health conditions push people to consider spiritual matters more deeply than they would have otherwise. 

May Allah grant them healing and inshallah also intercession of Ahl Al Bayt (a). 

All Muslims belong to one sect or another, even if they are not aware of it. (Or, sometimes multiple sects) The beliefs and practices they have learned reflect the views of a certain group.

Because Sunnis are the majority, usually "simply Muslim" means "Sunni". (That is, there is no neutral zone.) Of course, within Sunnism there are also varying groups. 

I think perhaps the question is about a cloth stuffed animal. Anyway, yes, it is ok to have a stuffed animal. 

There are some narrations attributed to Ahl al-Bayt (A) about beautifying handwriting, which I will paste below (even if, given my dismal handwriting, it is somewhat hypocritical). Calligraphy can be seen in the light of this ethos. Most Shi'a value calligraphy as an art. 

The pen - Shi'i narrations usually say that the first creation is the light of the Prophet (S). The idea that the pen was the first thing created is also mentioned in some narrations (although I am not sure offhand if they also appear in Shi'i sources). Shi'i narrations also describe the pen as being created of light and as an angel. Some people (especially with a philosophical perspective) may try to combine all these views (that is, it is all essentially the same thing that was created; for instance, it was the active intellect), although in my view it's fine to treat them as separate things, and to say the light of the Prophet (S) was created first. 

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Imam Ali (AS) said, ‘Split the nib of your pen, thicken its blade, slant it to the right and you will beautify your handwriting.’

Imam Ali (AS) said to his scribe Ubaydullah b. Abd Rafi, ‘Put cotton flake in the inkpot, keep the nib of your pen long, leave space between lines and join up the letters because this is most suited to creating beautiful handwriting.’

The Prophet (SAWA) said, ‘Good handwriting increases the clarity of truth.’

The Prophet (SAWA), regarding Allah’s verse “or some vestige of [divine] knowledge”, said that this means handwriting.’

Ata’ b. Yasar narrates, ‘The Prophet (SAWA) was asked about handwriting and he said, ‘It was (first) taught by a prophet and those who were with him learned it.’

Imam Ali (AS) said, ‘Handwriting is the hand’s tongue.’

[reproduced from The Scale of Wisdom: A Compendium of Shi'i Hadith]

I guess you are asking whether the Qur'an says this.

Breaking it down:

* Muslims tend to read the Qur'an as supporting the existence of outer space
* The Qur'an does not specify whether the earth is static or not (changing or unchanging). 
* The Qur'an does not specify that the earth is flat. See: https://www.al-islam.org/ask/does-the-quran-say-anything-to-suggest-that...
* I don't think that the mechanism of the production of light of the sun is clearly mentioned in the Qur'an. Some take the subtle phrasing of an ayah to refer to the reflection of sunlight from the moon, but this could be open to interpretation. 
* The Qur'an does not specifically say that the ocean is impenetrable.
* From an earthbound perspective, the sun and moon appear the same in size; however, even back in ancient Greece, it was understood that the sun is physically larger than the moon, so it isn't just a new idea that one is bigger than the other. In any case, the Qur'an does not directly mention the relative sizes of the sun and the moon.

To read more on scientific worldviews in the Qur'an, I'd suggest reading an in-depth tafsir of associated ayat. For instance, Tafsir al-Mizan is a good choice since the author had an interest in traditional astronomy. Also, The Study Qur'an contains a variety of views on ayat related to natural phenomena, as well as an essay on scientific tafsir of the Qur'an. 

If you have any specific questions about specific ayat, feel free to ask!

It seems that, after we die, we just detach from the physical body and move on to the barzakh life, which includes questioning in/around the grave by Munkar and Nakir. So we do not lose awareness (or "die") before that happens; we just shed the physical body and possibly move into some type of body appropriate for the barzakh. 

Rather, after we have lived in the barzakh, we "die" and are woken up/resurrected for the final judgment, which is not carried out by Munkar and Nakir. 

Anyway, we will find out. 

It is good to use the time to have a solid grounding in the Qur'an (memorizing the Qur'an and studying it). Also, if Arabic is not your language, studying Arabic. It is usually easier to do these things while younger. Beyond that, study whatever is available to you (there are online programs these days) and practise the religion as much as possible, both in terms of the required practices and also ethics.

I am sure some others may have some advice also. 

Best wishes!

The presence of similarities with other religions does not invalidate Islam. As Muslims, we believe that everyone shares the same fitrah (inner nature) that guides us to what is right, so it is natural that many people will share common views, for instance, universal ethical principles. Also, human beings in general suffer from the same challenges, such as anger and greed, so most religions have ways of dealing with these things. We also benefit from similar spiritual practices such as fasting. We are all also dealing with the same spiritual realities, so it is natural that people across cultures will share similar views about spiritual realities. The Qur'an also says that Allah sent prophets too all peoples, to there should be some similarities. In general, the exterior of most religions differs, but the more spiritual or mystical part tends to be similar (for instance, a sense of love, cosmic unity, compassion ,and so forth).