Ahmad and Ibn Mājah with a good chain, and from the report of Jābir it was recorded by Ahmad with a sound chain.

Lessons drawn from the two hadiths:
1 – The Muslims are unanimously agreed that each ʿEid prayer consists of two rakʿahs and that, like the other prescribed prayers, it has pillars, conditions, obligations, and recommended acts—this consensus having been handed down from the early generations. The only exceptions are that the ʿEid prayers have no adhan and no iqama, and that the additional takbirs are recommended in them.
2 – There is no objection to praying in one’s house after returning to it.
3 – Hadith (400) shows that it is disliked to offer voluntary prayers either before or after the ʿEid prayer at the very place where it was performed, even if the ʿEid prayer was held in a mosque.
4 – Some scholars permitted voluntary prayers before the ʿEid prayer in its place, some permitted them afterward, and others allowed them both before and after.

Al-Nawawī even said, “There is no proof in the hadith for those who regard it as disliked; merely omitting a prayer does not in itself establish its reprehensibility. The default ruling is permissibility until evidence proves otherwise.”

Shaykh Ṣiddīq refuted him in his book al-Sirāj al-Wahhāj, saying: “I say: This prayer has not been established from the practice of the Prophet ﷺ, nor did he command it. That alone suffices to prohibit it, in light of the hadith, ‘Whoever performs an action that is not in accordance with our affair, it is rejected.’ There is therefore no evidence for those who permit it, and it is deemed disliked solely because it opposes the purified Sunnah.”