He separates the two sermons with a brief sitting, and he does not sit at the very beginning of the first sermon, for no adhān is being awaited. Some have nonetheless argued that he should sit before the sermons of the two Eids and the prayer for rain, by analogy with the Friday sermon.

During the Days of Tashrīq the takbir begins with the Dhuhr prayer on the Day of Sacrifice and continues until the Fajr prayer of the last Day of Tashrīq. One says the takbir after each of those prayers and then stops, and travellers, women, and children do the same.

Some scholars of Madinah and elsewhere extend the takbir to the ʿAsr prayer of the final Day of Tashrīq; it is recited after that prayer and then discontinued. If one wishes, one may confine the formula to three takbirs; if one prefers, one may add the tahlil and words of praise—both options are the view of Malik. Maintaining succession in the takbir means reciting it consecutively, for example: “Allāhu akbar, Allāhu akbar, Allāhu akbar.” If one prefers, one may say: “Allāhu akbar, Allāhu akbar; lā ilāha illā Allāh; Allāhu akbar, and to Allah belongs all praise.” This version is preferable to me and is reliably transmitted from Malik.

The takbir is pronounced only after the prescribed prayers, except by the people in Mina, who also recite it after supererogatory prayers.

Whoever forgets the takbir and has already moved far from the place where he prayed is not at fault, though saying it then is commendable; if he is still nearby, he should pronounce it. Anyone who misses the Eid prayer may, if he wishes, perform it within its time, following its established sunnah.