Another group regarded performing voluntary prayers before and after the ʿĪd prayer as merely permissible—neither recommended nor disliked—and this view is the least open to confusion so long as the name “mosque” is not extended to include the open prayer-ground.

The scholars also disagreed about the proper time for the takbīr on ʿĪd al-Fiṭr after the majority had concurred that it is recommended, based on the Almighty’s words:

“ … that you complete the number and magnify Allah for having guided you … ” (Q 2:185).

The majority of jurists held that one proclaims the takbīr while proceeding to the prayer. This is the position of Ibn ʿUmar and a number of the Companions and Successors, and it is likewise adopted by Mālik, Aḥmad, Isḥāq, and Abū Thawr.

Another group said that the takbīr begins on the night of Fiṭr as soon as the new moon is sighted and continues until one goes out to the prayer-ground and until the imam appears; the same, in their view, applies to the night of al-Aḍḥā for anyone who is not on pilgrimage. A report from Ibn ʿAbbās, however, rejects the takbīr altogether except when the imam himself pronounces it.

They also agreed that takbīr is to be said after the obligatory prayers during the days of Hajj, yet they differed greatly over its time frame. One opinion states that it begins with the Fajr prayer on the Day of ʿArafah and lasts until the ʿAsr prayer on the last of the Days of Tashrīq; this is the view of Sufyān, Aḥmad, and Abū Thawr. Another holds that it begins with the Dhuhr prayer on the Day of Sacrifice and continues until the Fajr prayer of the final Day of Tashrīq; this is the position of Mālik and al-Shāfiʿī. Al-Zuhrī said: The established Sunnah in the towns is for the imam to commence the takbīr after the Dhuhr prayer on the Day of Sacrifice and to continue until ʿAsr on the last Day of Tashrīq.

In sum, the divergence here is extensive: Ibn al-Mundhir records ten separate opinions. The reason for their disagreement is that the practice was transmitted through actual conduct, without any definitive verbal report fixing the limits; once the Companions differed, those who came after them naturally differed as well.

The foundational text in this regard is the divine command:

“Remember Allah during the appointed days” (Q 2:203).

Though the verse was initially addressed to the pilgrims, the majority considered it to include both pilgrims and others, and the practice was received on that basis. Yet they differed over its precise timing—perhaps because the matter was left to choice: all agreed that a time frame exists, but they disagreed over its boundaries.

Some scholars further held that the takbīr after the prayers in these days is only for those who have prayed in congregation.

They also disagreed about the wording of the takbīr during these days. Mālik and al-Shāfiʿī maintained that it is said three times:

“Allāhu akbar, Allāhu akbar, Allāhu akbar.”

Others added after this:

“There is no god but Allah alone, without partner; His is the dominion and His is the praise, and He is Powerful over all things.”