7 – The ʿĪd prayer is not rendered invalid by the passing of its time—that time ends when the sun reaches its zenith on the day of ʿĪd. Rather, it is performed at the corresponding time on the following day.

8 – The hadith establishes that the ʿĪd prayer is obligatory: the command to go out for it is in fact a command to perform it, and a command denotes obligation.

9 – The optimal place for the ʿĪd prayer is an open plain, even in al-Madinah al-Munawwarah; in Mecca, however, it is preferable to perform it in the Sacred Mosque beside the honored Kaʿbah.

Scholarly disagreement
If the ʿĪd prayer is performed at its corresponding time on the second day, is it regarded as qadāʾ (a make-up) or adāʾ (performed on time)? The jurists differ on the matter.

Al-Insāf states: “If people learn that it is ʿĪd only after the sun has passed the meridian, they go out the next day and pray; this is undisputed. According to the sound view of the school—and most Hanbali scholars hold this—it is considered qadāʾ.”

Abū al-Maʿālī, however, held that in the absence of earlier knowledge it counts as adāʾ.

Al-Sharḥ al-Kabīr adds that a number of scholars adopted this position categorically.

I say: What appears strongest is that it is adāʾ, not qadāʾ; for if it were a make-up prayer it would be performed as soon as the impediment ceased, even after the zenith.

This is supported by the report in al-Bukhārī (597) and Muslim (684) from Anas that the Prophet ﷺ said, “Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it; for Allah says, ‘Establish the prayer for My remembrance’ (20:14).” Nothing in this hadith indicates that the ʿĪd prayer, when delayed, becomes mere qadāʾ.

Benefit
When a prayer’s appointed time has elapsed, making it up (qadāʾ) falls into four categories:

First: Prayers that must be made up immediately, at any time of day or night. These are the five obligatory prayers and, if one chooses to make them up, their regular sunnah rawātib.