Then the imam says silently a'udhu billahi min al-Shaytan al-Rajim (i.e. ‘I seek shelter with Allah against Satan, the accursed.’) He then recites the Qur’an aloud, reciting after al-Fatihah Surah Al Al'ala (87) in the first rak'ah and Surah Al Ghashia (88) in the second, as it is reported by Jabir ibn Samurah that the Prophet (peace be upon him) did that
Description of Eid prayer: The Eid prayer consists of two rak'ahs, similar to the Friday prayer, In the first rak'ah and after the Takbeer (glorification), Allah-u akbar, and the opening supplication, the same after that, al-Fatiha and another surah are recited glorification of takbeer is repeated seven more times, after that, al-Fatiha and another surah are recited . In the second rak'ah the same takbeer is repeated five times, other than the takbeer for standing up from sujood before reciting al-Fatihah. This is based on the hadith.
It is recommended to start the Eid al-Adha prayer at the beginning of its time range and to delay the Eid al-Fitr prayer because the Prophet (peace be upon him) did that. People need to attend to their sacrifice after the prayer at Eid al-Adha, while the delay in Eid al-Fitr prayer helps a person who has not yet paid Zakat al-Fitr to pay it, as it must be paid up to immediately before the prayer.
The Eid prayer becomes due at the time when the Sunnah prayer known as Duha is due, which means it starts when the sun has risen in the sky about one spear’s length. This is when the Prophet (peace be upon him) and his successors used to offer it, and prior to the sun being at that height, prayer is discouraged.
A Muslim may not partake of the meat of animals slaughtered by unbelievers other than the followers of earlier divine religions. This applies to Zoroastrians, idolaters, atheists and the like. Nor is it permissible to eat of their food that is mixed with such meat, including the sauce. The only exception is the case of absolute necessity that permits eating carrion. This ruling is issued by the Permanent Committee for Research and Fatwa in Saudi Arabia, and it is endorsed by Shaikh Abd al-Azeez ibn Baz.
People are considered to be followers of earlier divine religions when they are Christians or Jews and affiliate themselves to such communities. This is not affected by the distortion that has crept into their faiths, unless such distortion is tantamount to total atheism. In this particular case they are no longer classified as belonging to earlier divine religions, but as idolaters and atheists, and any meat they have prepared for meals is unlawful to eat, This is the view of the late Shaikh Muhammad ibn Uthaymeen and of the General Secretary of the Assembly of Muslim Jurists of America. It is also stated in Fatawa al-Aqaliyyat al-Muslimah and endorsed by the Permanent Committee for Research and Fatwa.
It is permissible to use medicines with an alcohol ingredient if the alcohol is transformed and has no effect on the mind. If the medicine contains a large percentage of alcohol, or a small percentage that remains potent, then it may not be used except in the case of need, when there is no permissible alternative and it is prescribed by a qualified doctor of integrity. In this latter case, a Muslim may take such a medicine within the limits of what is essential.
It is not permissible for a Muslim to eat in restaurants that serve forbidden foodstuff such as wines and pork when other restaurants that do not serve these are available. However, if it is not easy for him to eat elsewhere then eating in such restaurants is acceptable, provided that he does not eat or drink anything that is forbidden. This is the view of the Permanent Committee for Research and Fatwa
The first view is expressed by the late Shaikh Abd al-Azeez ibn Baz. He said that it is not permissible for a Muslim to sit with people drinking wines unless he makes clear his disapproval. If they do not accept, he should leave them.The second view is expressed by some contemporary scholars who make clear that the normal ruling is that it is forbidden to sit with someone drinking intoxicants. However, if a Muslim fears some adverse reaction should he refuse to attend a function or decline an invitation, he may attend. This also applies when a Muslim hopes that by accepting his neighbour’s invitation, he may be able to advise him and to tell him about Islam.
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