The point of inference is that he called them “days of Eid,” thus associating Eid with the day itself. Therefore, an individual and a congregation, women and men alike, are equal with respect to performing the prayer.

This is further confirmed by his words in the first narration, “This is our Eid”—that is, the Eid of the Muslims—and the term “Muslims” encompasses them all, whether individually or collectively.

His designation of these days as “days of Eid” indicates that they constitute a valid time for performing this prayer, since it was prescribed for the day of Eid. It follows that performing it then counts as performance within its prescribed time, and that this time has an endpoint—namely, the last of the days of Minā (1), in the case of Eid al-Adhā.

Ubayd Allah ibn Abi Bakr (2) ibn Anas ibn Mālik—the servant of the Messenger of Allah, peace and blessings be upon him—reported: “Whenever Anas missed the Eid prayer with the imam, he would gather his family and lead them in a prayer like the imam’s Eid prayer.” Reported by al-Bayhaqī. (3)

Ibn Jurayj reported from Atā that he said, “He should perform two rak‘ahs and pronounce the takbīrs.” Reported by Ibn Abi Shaybah. (4)