It is recommended that one say between every two takbīrs: Allāhu akbaru kabīran, wa-l-ḥamdu lillāhi kathīran, wa subḥāna Allāhi bukratan wa aṣīlan, wa ṣallā Allāhu ʿalā Muḥammadin an-nabiyy wa ʾālihi wa sallama taslīman kathīran (“Allah is the Greatest—immensely so; all praise belongs to Allah in great abundance; glory be to Allah morning and evening; and may Allah send copious blessings and peace upon Muhammad the Prophet and upon his family”). This is because ʿUqbah ibn ʿĀmir said: “I asked Ibn Masʿūd what should be recited after the ʿEid takbīrs, and he replied, ‘He should praise Allah, extol Him, and invoke blessings upon the Prophet ﷺ.’”

Al-Bayhaqī transmits this from Ibn Masʿūd with an unbroken chain, both as a statement and as an observable practice. Ḥudhayfa commented, “Abū ʿAbd al-Raḥmān has spoken the truth.”

If one utters some other form of remembrance, there is no harm, for no specific wording has been stipulated. Ibn al-Qayyim said, “He used to pause briefly between each two takbīrs, and no fixed remembrance between the takbīrs is authentically preserved from him.”

Should a worshipper doubt the number of takbīrs, he bases his action on what is certain, namely the lesser number. If he forgets the additional takbīrs until he has begun the recitation, they are waived, for their prescribed moment has passed. The same ruling applies when a latecomer joins the imam after the recitation has started: he does not perform the extra takbīrs. Likewise, if he reaches the imam while the latter is in bowing position, he pronounces only the opening takbīr of consecration (takbīrat al-iḥrām) and bows, without preoccupying himself with making up the missed takbīrs.

The ʿEid prayer comprises two rakʿahs in which the imam recites aloud, as Ibn ʿUmar stated: “The Prophet ﷺ would recite aloud in the two ʿEid prayers and in the rain-seeking prayer,” related by al-Dāraqutnī.