Others held that the people should go out and perform the prayer on the morning of the second day of ʿĪd; this was the opinion of al-Awzāʿī, Aḥmad, and Isḥāq.

Abū Bakr Ibn al-Mundhir said, “This is also our view, on the strength of a report we have transmitted from the Prophet—peace and blessings be upon him—in which
he commanded them to break their fast and, when morning came, to return to their prayer-place.”

The Qāḍī comments: Abū Dāwūd recorded this narration, but it is traced back to an unidentified Companion. Nonetheless, the guiding principle concerning the Companions—may Allah be pleased with them—is to regard them as upright and trustworthy.

They likewise disagreed when an ʿĪd and the Friday prayer occur on the same day: does the ʿĪd prayer suffice in place of Jumuʿah?

One group said that the ʿĪd prayer does suffice, and that only the ʿAṣr prayer remains obligatory that day. This was the position of ʿAṭāʾ, and it is also reported from Ibn al-Zubayr and ʿAlī.

Another group maintained that this is a concession granted specifically to the desert dwellers who come into the towns only for the ʿĪd and the Friday prayer. A report from ʿUthmān relates that he preached on a day that combined ʿĪd and Friday and said:

“Whoever among the people of al-ʿĀliyah wishes to stay and wait for Jumuʿah, let him do so; and whoever wishes to return, let him return.”

A similar report is transmitted from ʿUmar ibn ʿAbd al-ʿAzīz, and this is also the view of al-Shāfiʿī.

Mālik and Abū Ḥanīfah, however, held that when ʿĪd and Friday coincide every legally responsible person is addressed to perform both prayers—the ʿĪd prayer as a Sunnah and the Friday prayer as an obligation. Neither can stand in place of the other, and this remains the default rule unless a binding text proves otherwise. Those who rely on ʿUthmān’s statement do so because they see such rulings as matters of scriptural stipulation rather than personal opinion, and his view is not entirely outside established legal principles. As for dropping the obligatory Zuhr—and therefore the Friday prayer that replaces it—on account of the ʿĪd prayer, that is well outside the principles unless an unequivocal text requires it.

They also differed concerning the one who misses the ʿĪd prayer with the Imam:

• Some said he should pray four rakʿahs; this was the view of Aḥmad and al-Thawrī and is reported from Ibn Masʿūd.
• Others held that he should make it up in the same manner the Imam performed it—two rakʿahs with corresponding extra takbirs and audible recitation; this was the opinion of al-Shāfiʿī and Abū Thawr.
• A third group said he should pray only two rakʿahs, silently and without the extra ʿĪd takbirs.
• A fourth view stated that if the Imam prayed in the open prayer-ground (muṣallā) he should pray two rakʿahs, but if the Imam prayed elsewhere he should pray four.
• Yet another group ruled that no make-up is required at all; this is the position of Mālik and his companions, although Ibn al-Mundhir has also related from him an opinion similar to that of al-Shāfiʿī.