The Eid prayer is a confirmed Sunnah action of the Prophet ﷺ, just like the Witr prayer, which is performed on every Eid festival. However, it is important to note that the Eid prayer is not considered obligatory. (Al-Dhakhira M1; page 130)

It is recommended that both women and children attend the Eid prayer, similar to the eclipse prayer (Al-Dhakhira M1; page 130).

It is not obligatory for the Hajj pilgrim to perform the Eid prayer, as his stay in the sacred place on the day of the sacrifice is sufficient. It is proven that the Prophet ﷺ did not perform the Eid prayer in Mina, nor did he perform the Friday prayer (Al-Dhakhira M1; page 130).

It is not prescribed for the people of Mina, if they are not Hajj pilgrims, to perform it as a group, but it is recommended that they perform it individually so that their joining together does not serve as a pretext for the Hajj pilgrims to pray with them. (Hashiyat al-Sharh al-Kabir 1/396 and Hashiyat al-Sharh al-Saghir 1/187)

The time for the Eid prayer begins after the end of the recommended prayers on the morning of the Eid day and ends at the time of the noon prayer. The evidence for this is:

Analogy to the Friday sermon, since both serve to gather the Muslims and hold a communal prayer (Al-Dhahabi, M1; p. 131).

Qadi Ibn Rushd said: "The proof for the prayer being held at this time is the same proof as for the Friday prayer, because, like the Friday prayer, it cannot be performed after the expiry of its time on the same day". (Al-Bayan wal-Tahsil, 2/218)

If the prayer of Eid is not performed within its time on its day or on the next or third or fourth day like other Qadaa prayers, it is proof that it is not Qadaa (Al-Dhakhira m1; page 131). It is also narrated from Abu Umama bin Anas that some of his companions of the Prophet ﷺ came to him and testified that they had seen the crescent the day before. The Prophet ordered them to break their fast and go to their place of prayer the next day (Abu Dawud).

Al-Qurtubi disagreed and advocated making up the Eid prayer after the specified period. He said: "I say that leaving (the Eid prayer) is better according to the confirmed Sunnah. However, it is possible that the Lawgiver exempts some sunnahs and orders that they be made up after their time has expired" (Ahkam al-Qurtubi 2/305). He interpreted the hadith based on its obvious meaning. If the festive prayer is missed for some people, they should pray individually so as not to cause irritation. (al-Dhakhira, 131)

The prayer consists of only two rak'a, which are said aloud. It has neither adhan nor iqama. The proof of this is the hadith of Jabir bin Samurah, who said: "I prayed with the Prophet ﷺ on both Eid days without adhan and iqama." (Muslim in both oaths). (Adhru al-Ahwadhi 3/5; Al-Dhakhira M1, page130).

Imam Malik (may Allah be pleased with him) heard from several of his scholars that from the time of the Prophet Muhammad ﷺ until today, there has been neither an adhan for prayer nor an iqamah on the feast days of Eid al-Fitr and Eid al-Adha among us. This is the practice in which there is no difference among us. This tradition comes from the work "Al-Muwatta" by Imam Malik, chapter of the two feast days, section on washing on the two feast days and the call to prayer. It was also mentioned by Imam al-Bukhari in his book on the two festivals under the section "Walking and riding to the festival without a call to prayer or a formal prayer ceremony" and by Imam Muslim in his book on the prayers on the two festivals, hadith no. 5.

In the first rak'a of the prayer on the day of Eid ul-Fitr and Eid ul-Adha, takbir (Allahu Akbar) is pronounced seven times with the takbiratul ihram (opening takbir), and in the second rak'a takbir is pronounced five times without the takbir of standing up. The proof of this is:

A) Nafi 'mawla Abdullah ibn' Umar said: "I prayed the Eid prayer with Abu Huraira, and he said seven takbeers in the first rak'a before reading and five takbeers in the second rak'a before reading." (Reported by Malik in "Al-Eidayn", chapter on takbir and reading in the Eid prayer, and by Abu Dawud in "As-Salah", chapter on takbir in the Eid prayer, from Aisha).

B) This is the practice of the people of Medina. (Al-Muntaqa 1/319, Bada'i Al-Mujtahid 1/273, Al-Tahrir wa'l-Tanwir 2/177). Malik said: "This is the practice with us." (Al-Muwatta 1/180)

The takbeer is in the appropriate place before the reading, as narrated in the hadith of Nafi, the mawla of Ibn Umar. The imam does not separate the takbeer unless the people have enough time to repeat the takbeer, as mentioned in the book al-Dhakhira, page 130.

The takbeer is said before the recitation of the Qur'an, and the evidence for that is the report of Nafi 'the servant of 'Abdullah ibn' Umar, who said: "I prayed the Eid and Eid prayer with Abu Hurairah, and he made seven takbeers before the recitation in the first rak'a and five takbeers before the recitation in the second rak'a." (Narrated by Malik in Al-Eidain, chapter on what was mentioned about takbeer and recitation in the Eid prayer and the Eid prayer, and it was narrated by Abu Dawud in the chapter on prayer, chapter on takbeer in the Eid prayer, from the hadith of Aisha).

If someone gives up the intention to pray, the prayer becomes invalid. If someone mistakenly errs in prayer and realizes that he has made a mistake, he can continue the prayer by correcting what was done wrong. If someone misses or forgets the prayer, they can make it up.

If someone prays in congregation and follows the imam, and he loses his concentration or is interrupted, then the imam carries the burden for him and allows him to continue the prayer by following the imam. If someone goes to the prayer position before the imam and misses part of the takbeer, then he must say the remaining parts of the takbeer quietly when the imam begins to recite.

If someone has missed part of the takbeer when the imam begins the prayer, he must say the takbeer as soon as he remembers it. If he missed the takbeer while the imam is reciting, he should say the takbeer while the imam is reciting. If a person missed the first rak'a of the prayer but reached the imam in the second rak'a, he should say takbeer five times and follow the imam. If he later catches up with the missed rak'a, he should say takbeer seven times in the first rak'a of the catch-up.

Desired actions of the oath prayer:

Cleansing takes place at the beginning of time in the last third of the night. The evidence for purification: Nafi' reported that Abdullah ibn Umar purified himself on the day of breaking the fast before going to the place of prayer (Reported by Malik).

It is recommended to apply perfume after the morning prayer.

Wearing new clothes, even when not going to prayer, is recommended to show God's grace and thank Him for it.

Walking is only recommended for those who are able to do so. Proof of this: Ali (peace be upon him) reported that it is Sunnah to walk to Eid prayer (narrated by Tirmidhi in the chapter "What was said about walking to Eid prayer").

It has not been recommended to walk on the way back.

The way back can be on a different path. Proof of this: Jabir reported that the Prophet took a different route when it was the day of Eid prayer (reported by Bukhari in the chapter "Whoever takes a different route when he returns on the day of Eid prayer").

It is recommended to eat before the fast-breaking prayer.

Proof of this: Hisham ibn Urwa reported from his father that he ate on the day of breaking the fast before the morning prayer (narrated by Malik in the chapter "Eating before the morning prayer on the day of breaking the fast" and by Bukhari in the chapter "Eating on the day of breaking the fast before leaving the house"). Said ibn al-Musayyib reported that people were instructed to eat before the morning prayer on the day of breaking the fast (narrated by Malik in the chapter "Instructions for eating before the morning prayer on the day of breaking the fast").

Imam An-Nasa'i reported that Anas Ibn Malik said: "The Prophet ﷺ broke his fast with dates on the day of breaking the fast before going to the place of prayer" (An-Nasa'i, chapter on eating on the day of breaking the fast).

The recommended actions on the day of Eid are:

A little late for breakfast.

Go to the place of prayer after sunrise if it is nearby. Otherwise, go to the place of prayer as early as possible to perform the prayer with the community.

Say the takbir out loud when you go to the place of prayer and also in the place of prayer until you start praying. Saying the takbir aloud is recommended to emphasize the importance of the rites. It is known that it is recommended to say takbeer until the beginning of the prayer in the place of prayer.

Praying alone in the open air, as the Prophet ﷺ did and did regularly. Praying in the mosque outside Mecca is an innovation that the Prophet ﷺ did not practice except in Mecca, where he prayed in the mosque to see the House of God. Judge Abd Al-Wahhab explained the wisdom behind praying in the place of prayer and said, "The aim of the Feast of Sacrifice is to display beauty and splendor and to proclaim the beauty, adornment and armies of Islam. This is only evident in the desert, open fields and wide places. That is why the place of prayer was chosen" (Al-Ishraf, vol. 1, p. 142).

In the first rak'a after Al-Fatihah, read a surah such as Al-A'la and Al-Ghashiya and in the second rak'a read a surah such as Al-Shams and Al-Layl or a similar surah, because it is narrated that the Prophet ﷺ did this (Al-Muntaqa, Volume 1, page 1318). One can also read a similar surah that is of medium length (Hashiya Al-Sharh Al-Kabir, volume 1, page 1400). It has also been reported that the Prophet Muhammad ﷺ recited other verses in prayer on Eid al-Fitr and Eid al-Adha. Malik narrated in Muwatta that Umar ibn al-Khattab asked Abu Waqid al-Laythi what the Prophet Muhammad ﷺammad ﷺ recited in the prayer on Eid al-Fitr and Eid al-Adha. Abu Waqid replied: "He recited 'Qaf' and 'Al-Qur'an Al-Majid' as well as 'Iqtarabat Al-Sa'ah' and 'Inshaqaq Al-Qamar'." (Reported by Malik in the chapter "What is read in the prayers of the two Eids" and by Muslim in the chapter "What is read in the prayer of the two Eids"). Al-Bahi said that the hadith was classified as authentic by Malik (Al-Muntakhab 1/1318).

Two sermons:

The preacher should sit at the beginning of the first sermon and at the beginning of the second sermon. The sermons should take place after the prayer. The proof of this is:

a) Ibn Shihab reported that the Messenger of Allah ﷺ prayed before the sermon on the day of breaking the fast and on the day of Eid (Reported by Malik in the treatise on the two festivals, chapter on the commandment to pray before the sermon on the two festivals; The two festivals, chapter on walking and riding to the festival site, and by Muslim in the treatise on the two festivals, chapter on the commandment not to fast on the two festivals, hadith 8).

b) Abu Ubaid, the mawla of Ibn Azhar, said: "I was with Umar ibn al-Khattab on the feast day and he prayed first. Then he went away and gave a sermon. He said: 'The Messenger of Allah ﷺ forbade fasting on these two days. Your fasting day is the day of breaking the fast, and the other day is the day on which you celebrate your sacrifice.'" Abu Ubaid said, "Then I was with Uthman ibn Affan on the feast day and he prayed first. Then he went away and gave a sermon. He said: 'On this day you have two feasts. Whoever of you wants to wait until Friday, let him wait, and whoever wants to return, I have allowed him to do so' (Reported by Malik in the treatise on the two feasts, chapter on the commandment to perform the prayer before the sermon on the two feasts; and by Bukhari in the treatise on fasting, chapter on fasting on the day of breaking the fast. And from Muslim in the treatise on fasting, chapter on the prohibition of fasting on the day of breaking the fast and on the day of Eid. It was also narrated by Abu Dawud in the treatise on prayer, chapter on the case of the feast day falling on Friday).

c) Malik reported that it was narrated to him that Abu Bakr and Umar did this (Reported by Malik in the treatise on the two feast days, chapter on the commandment to perform the prayer before the sermon on the two feast days; and it was narrated as marfu' on Ibn Abbas. From Bukhari in the treatise on the two festivals, chapter on the sermon after the festive prayer. And from Muslim in the treatise on the two festivals, hadith 1, and the two sermons are recommended if they come before the prayer).

The beginning of the sermon with takbeer and without limiting its number. Ibn Habib said: "He begins his sermon with nine consecutive takbeers, and when he starts speaking, he says the takbeer three times, and the same applies to the second sermon, except that he begins it with seven takbeers." Al-Baji said: "What he said is recommended, and what is added or reduced is not a problem" (Al-Muntaqa 318/1).

It is recommended to listen to the sermon, unlike the Friday sermon, where listening is compulsory.

It is recommended to say takbir after each of the five obligatory prayers on the days of the sacrifice, from the dhuhr of the day of sacrifice until the morning prayer of the fourth day. If someone forgets to say takbir, it is recommended to confine oneself to the aforementioned formula "Allahu Akbar" and follow the community, even if the imam omits the takbir.

It is recommended to spend the night of the festival in worship, remembrance, takbir, praise and asking for forgiveness.

It is prohibited to perform voluntary prayers before and after the prayer if the prayer is performed in the place of prayer, but it is not prohibited to perform them in the mosque. Proof of this is the report by Ibn Abbas that the Prophet Muhammad ﷺ prayed two rak'at on the day of breaking the fast without praying before or after them (reported by Al-Bukhari in the Sermon on the Feast and by Muslim in the Sermon on the Feast, chapter: "Missing the prayer before and after the feast").

When Eid and Friday prayers are on the same day:

Ibn Wahb, Mutarrif and Ibn al-Majishun reported that Malik allowed the imam to withdraw from the Friday prayer when Eid and Friday meet to save the people from inconvenience. His evidence for this is the consensus that Uthman allowed the people of Al-Awali to do so. This was reported in the hadith of Abu Ubaid, a companion of Ibn Azhar (narrated by Malik). The evidence for this is that it was done in the presence of the Companions and no one rejected it (Al-Muntaqa 1/317). Such things are not an opinion, but a ruling (Bidayat al-Mujtahid 1/275).

However, Ibn al-Qasim reported that this is not permissible and that Friday prayer is obligatory for them (Al-Muntaqa 1/317). His proof for this is that Allah says: "When the call to prayer sounds on Friday, then hasten to Allah's remembrance" (Surah Al-Jumu'ah, verse 9). The proof of this is that Allah did not specifically mention Eid or other events, but stated it in a general way unless there are specific references (Al-Muntaqa 1/317).

Secondly, imams have no right to abandon duties unless there is an excuse. Ibn al-Qasim said in his book Al-Mudawwana: "Malik did not inform me that anyone except Uthman allowed the people of Al-Awali to do this. Malik also did not see what Uthman did. He believed that one on whom a duty was imposed should not abandon it unless the Imam gave him permission to do so, even if he had previously celebrated the oath with the Imam" (Al-Mudawwana al-Kubra 1/142). Based on this, the presence of Eid on Friday is not an excuse for Friday prayer, as stated in the chapter of Friday prayer. After all, Eid prayer is a sunnah and Friday prayer is an obligation, and the weaker (sunnah) does not replace the stronger (obligation) (Al-Ishraf 1/135).