Taraaweeh prayers, - Dought&clear, - * Praying Taraweeh before ‘Isha’

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I prayed qiyaam in the mosque and afterwards, the imam started to pray Witr with three continuous rak’ahs, but I had come late and had missed ‘Isha’.
Praise be to Allaah.
Qiyaam and Witr can only be prayed after praying ‘Isha’. So you should have prayed ‘Isha’ first and then prayed qiyaam and Witr after that.
Al-Nawawi said inal-Majmoo’(3/526):
The time for Taraweeh begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and lasts until dawn comes. End quote.
It says inal-Insaaf(4/166):
The time for it (i.e., Taraweeh) begins after ‘Isha’ prayer and its Sunnahs, according to the correct view. This is the view of the majority and is the practice of the Muslims. End quote.
Shaykh Ibn ‘Uthaymeen said:
The time for Taraweeh is from after ‘Isha’ prayer until dawn comes. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/210
Based on this, what should a person do if he comes to the mosque late, when the imam has already finished ‘Isha’ and has started Taraweeh?
The correct view is that he should join the imam, with the intention of praying ‘Isha’, and he should stand to complete his prayer (i.e., four rak’ahs) after the imam says the salaam. Then he should join him in the remainder of Taraweeh prayer.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
There is nothing wrong with praying ‘Isha’ behind one who is praying Taraweeh. Imam Ahmad (may Allaah have mercy on him) stated that if a man enters the mosque in Ramadaan when they are praying Taraweeh, he should pray behind the imam with the intention of praying ‘Isha’, then when the imam says the salaam at the end of the prayer, he should complete whatever remains of ‘Isha’ prayer.
End quote fromMajmoo’ Fataawa Ibn ‘Uthaymeen, 12/443, 445
See also the answer to question no. 37829for more information of praying Taraweeh before ‘Isha’.
And Allaah knows best.

- PUBLISHERNajimudeeN M

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