Taraaweeh prayers, - Dought&clear, - * Can thesame soorah be repeated in prayer?

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I dont know many suras as I am still learing.Was wondering for tarweeh prayers can i repeatly say the same ones?.
Praise be to Allaah.
There is nothing wrong with repeating the same soorah in Taraweeh prayer, or in any other prayer. A person may recite a soorah in the first rak’ah and repeat the same soorah in the second. The evidence for that is the general meaning of the verse in which Allaah says (interpretation of the meaning):
“Verily, your Lord knows that you do stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you. And Allaah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite you of the Qur’aan as much as may be easy for you”
[al-Muzzammil 73:20]
Abu Dawood narrated (816) from Mu’aadh ibn ‘Abd-Allaah al-Juhani that a man from Juhaynah told him that he heard the Prophet (peace and blessings of Allaah be upon him) recitingIdha zulzilat al-ard[al-Zalzalah 99] in both rak’ahs of Fajr prayer and (he said) I do not know whether the Messenger of Allaah (peace and blessings of Allaah be upon him) forgot or he recited that deliberately. This report was classed as hasan by al-Albaani in Saheeh Abi Dawood.
‘Abd al-‘Azeem Abaadi said:
The Sahaabah were uncertain as to whether the Prophet (peace and blessings of Allaah be upon him) repeated the soorah because he forgot, as it was his habit to recite a different soorah in the second rak’ah to what he had recited in the first, so that was not prescribed for his ummah, or he did it deliberately to show that it is permissible. So it is uncertain as to whether it is permissible to repeat a soorah or not. If it is not clear whether it is permissible or not, then it is more appropriate to interpret what the Prophet (peace and blessings of Allaah be upon him) did as meaning that it is permissible, because the basic principle concerning his actions is that they were done to show what is prescribed, and the idea that he forgot goes against that principle.
‘Awn al-Ma’bood, 3/23
Indeed, there is nothing wrong with repeating a soorah or a verse within the same rak’ah.
Al-Nasaa’i (1010) and Ibn Maajah (1350) narrated that Abu Dharr (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) stood reciting a verse and repeating it until morning came. That verse was:“If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All‑Mighty, the All‑Wise” [al-Maa'idah 5:118]. Classed as hasan by al-Albaani inSaheeh al-Nasaa’i.
Al-Bukhaari (5014) narrated from Abu Sa’eed al-Khudri that a man heard another man reciting“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]and repeating it. The next day he came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him about that, and it was as if the man did not think much of that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’aan.”
According to another report: A man stood at the time of the Prophet (peace and blessings of Allaah be upon him) reciting“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]at the end of the night, and he did not do more than that, but the Messenger (peace and blessings of Allaah be upon him) approved of his repeating the same soorah.
Al-Haafiz said:
The one who recited it was Qataadah ibn al-Nu’maan. Ahmad narrated via Abu’l-Haytham that Abu Sa’eed said: Qataadah ibn al-Nu’maan stayed up for the whole night, reciting“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]and he did not recite anything else…. And al-Daaraqutni narrated another version of this hadeeth via Ishaaq ibn al-Tabbaa’ from Maalik, in which it says: “I had a neighbour who would spend the night in prayer and would not recite anything other than“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]. End quote.
We ask Allaah to enable you to memorize His Book, and to act upon it.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Zakaath, - Dought&clear, - * Zakaahon domestic palm-trees

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Many houses have palm trees which bear fruit. The amount of this fruit may reach or exceed the nisaab (the set minimum at which payment of zakaah becomes obligatory). Is it obligatory to pay zakaah on this? If a person gives some away as gifts or eats some, does this cancel out the obligation of zakaah or not? What is the amount of zakaah if it is obligatory? What is the amount of the nisaab? If seedlings from the tree are sold, is there any zakaah on that? If the tree was planted for the purpose of selling seedlings from it, is there any zakaah on it? May Allaah reward you.
Praise be to Allaah.
In the case of palm trees growing in people’s houses (gardens), zakaah is due on their fruits if it reaches the nisaab, because Allaah says (interpretation of the meaning):
“O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you” [al-Baqarah 2:267].This is one of the things that Allaah produces from the earth for us, so zakaah is obligatory on it whether it is given as gifts, eaten or sold.
If it does not reach the amount of the nisaab, there is no zakaah due on it, because the Prophet (peace and blessings of Allaah be upon him) said: “No sadaqah (i.e., zakaah) is due on anything less than five wasq of dates.” A wasq is sixty saa’ of the Prophet (peace and blessings of Allaah be upon him), and the saa’ of the Prophet (peace and blessings of Allaah be upon him) is equivalent to 2.4 kilograms. So the nisaab is 612 kilograms. The standard in this case is the weight of good quality wheat; 2.4 kilograms of good quality wheat should be put in a vessel, and the goods to be assessed should be of the same volume as this, no more and no less. This is the saa’ of the Prophet (peace and blessings of Allaah be upon him): to measure goods other than wheat by volume.
It is well known that things to be measured by volume may vary in weight; if it is heavy then the zakaah should be increased accordingly.
The rate of zakaah is one-half of one-tenth [i.e., one twentieth, 1/20] because it is irrigated with water which is brought from wells or the sea, but there is effort and cost involved in pumping or desalinating the water. The Prophet (peace and blessings of Allaah be upon him) said: “For things which are watered by rain or springs, the zakaah is one-tenth; for things which are watered by bringing water to them, the rate is half of one-tenth.” (Narrated by al-Bukhaari).
There is no zakaah on the seedlings, but if they are sold for cash and the money is kept for an entire (hijri) year, then zakaah becomes due on it.
There is no zakaah on the palm-tree which is planted for the purpose of obtaining seedlings, just as there is no zakaah on the palm-tree which is planted for the purpose of selling its fruits. Whatever fruit of domestic palm trees is sold, zakaah should be paid on its value. Whatever dates are eaten fresh, zakaah should be paid in fresh dates of intermediate quality, if they are plentiful, and whatever dates are kept and dried, their zakaah should be paid in dried dates. And Allaah knows best.

- PUBLISHERNajimudeeN M

Zakaath, - Dought&clear, - * I have date palms, and gather thedates and sell them in the market. What is the rate of zakaah on them?

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I have date palms, and gather the dates and sell them in the market. What is the rate of zakaah on them?.
Praise be to Allaah.
Firstly:
The scholars are unanimously agreed that zakaah must be paid on dates, but that no zakaah is due unless they meet the nisaab (minimum threshold at which zakaah becomes due), which is five wasqs. A wasq equals sixty saa’, and a saa’ is four mudds, and a mudd is what an average man scoops up in two hands.
Seeal-Mughni, 4/154
The evidence for that in the Sunnah is the report narrated by Muslim (979) from Abu Sa’eed al-Khudri, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no zakaah due on grains or dates unless they reach (the amount of) five wasqs.”
Secondly:
The rate of zakaah that is to be paid on crops and fruits differs according to the way in which they are irrigated.
If they are irrigated without any expenditure, such as if they are irrigated by rainfall or springs, or they are close to water and their roots can drink from it, then the rate of zakaah is one-tenth.
If they are irrigated with expenditure, such as if a machine is needed to irrigate them and bring water to them, then the rate of zakaah is half of one-tenth.
This is the view of the four Imams, and Ibn Qudaamah said inal-Mughni(4/164-166): We do not know of any differing opinion.
What is meant by expenditure is if a machine is needed in order to bring water to the land. This was stated inal-Mughni, 4/166. The evidence for that is the report narrated by al-Bukhaari (1438) from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “For that which is watered by the sky or a spring, or by its roots, (the rate of zakaah) is one-tenth, and for that which is watered by a camel, (the rate of zakaah) is half of one-tenth.”
Al-Haafiz said:
Al-Khattaabi said: “by its roots” means that which finds water through its roots without being irrigated.
“A camel” refers to a camel that is used to bring water. Camels are mentioned by way of example here; oxen and other animals used for the same purpose also come under this ruling.
Shaykh Ibn Baaz said (14/74):
Grains and fruits that are irrigated by rain, rivers and springs, such as dates, grapes, wheat and barley, are subject to zakaah at a rate of one-tenth. For those that are irrigated by means of machines etc, the rate is half of one-tenth.
It says inFataawa al-Lajnah al-Daa’imah(9/176):
One-tenth is due on that which is watered without any effort, such as by rain, streams and that which drinks through its roots, and half of one-tenth is due on that which is irrigated by artificial means such as machines. If it is irrigated for half the year by one means and for half the year by the other, then the rate is three-quarters of one-tenth. If it is watered by one means more than by the other, then it should be worked out according to the means which is used more. If the ratio is unknown, then one-tenth must be paid.

- PUBLISHERNajimudeeN M