Section : The takbir during salatul ‘idain.

The ‘id prayer consists of two rak’at during which it is sunnah to pronounce the takbir seven times, after the opening takbir and before the Qur’anic recital in the first rak’ah. During the second rak’ah, one makes takbir five times after the takbir which is customarily made for standing after the prostration. One is to raise one’s hands during each pronouncement of the takbir. This is based on a report transmitted from ‘Umar and his son Abdullah.

‘Amr ibn Shu’aib reports from his father on the authority of his grandfather that the Prophet would make twelve takbirat during the ‘id prayer, seven in the first rak’ah and five in the second. He did not pray before or after the ‘id. This is related by Ahmad and Ibn Majah. Ahmad says: “I follow that.”

Abu Dawud and ad-Daraqutni report that the Prophet said: “The takbirat during the [‘id of  breaking the fast are seven in the first rak’ah and five in the second, and the Qur’anic recital comes after them in both the rak’at.” This is the strongest opinion and it is the opinion of the majority of the people of knowledge from among the companions, the successors, and the imams. Ibn Abdul-Barr commenting on the number of takbirat, says: “It has been related through many good chains that the Prophet made seven takbirat in the first rak’ah and five in the second. Such has been related from ‘Abdullah ibn ‘Amr, Ibn ‘Umar, Jabir, ‘Aishah. Abu Waqid, and ‘Amer ibn ‘Auf al-Mazni. Nothing that has been related from him, either through a stonger or weaker chain, differs from that, and it was the first to be practiced.”

As to the pause between takbirat, it is said that the Prophet would be silent for a short period of time between the takbirat, and nothing has been related from him concerning exactly what he said during that pause; however, at-Tabarani and al-Baihai relate, with a strong chain, that Ibn Mas’ud would praise and  extol Allah, the Exalted, and make prayers upon the Prophet during such intervals. The same has been recorded from Huzhaifah and Abu  Musa. Pronouncing the takbirat are a sunnah even though the salah is not invalidated if one neglects them, either intentionally or out of forgetfulness.

Ibn Qudamah says: “I know of no difference of opinion on that point.” Ash-Shaukani states that the strongest opinion is that if one does not perform the takbirat out of forgetfulness, he is not to perform the prostrations of forgetfulness.