show that true happiness lies in the performance of duty. One characteristic of the Islamic festivals, therefore, is that they have, underlying them, a deep spiritual meaning. But they have another characteristic as well. In the moment of their greatest joy, the Muslims gather in as vast a congregation as possible and fall prostrate before their great Maker, giving thanks to Him that He has enabled them to perform their duty or to make a sacrifice. The spiritual significance of both festivals is thus brought out in the Divine service which is the chief feature of the day of festival.
The preparation for ‘Īd is similar to the preparation for the Friday service. One must take a bath, put on one’s best clothes, use scent, and do everything possible to appear neat and tidy. The gathering in the ‘Īd should preferably be in an open place, but if necessary, a mosque may also be used for holding the Divine service. An open space is preferable on account of the size of the congregation, which a mosque might not be able to hold. No adhān is called out for the ‘Īd prayers, nor an iqāmah for the arranging of the lines (Bu. 13:7).57 Though women take part in all the prayers and the Friday service, they are specially enjoined to be present at the ‘Īd gathering, for the Holy Prophet is reported to have said that “the young girls and those that have taken to seclusion and those that have their menses on, should all go out (for the ‘Īd) and be present at the prayers of the Muslims” (Bu. 13:15; 6:23). The time of ‘Īd prayers is any time after sunrise and before noon.
The ‘Īd service consists only of two rak‘ahs in congregation. The Imām recites the Fātiḥah and a portion of the Holy Qur’ān in a loud voice, as in the Friday service. As already noted, there is neither adhān nor iqāmah for the ‘Īd prayer, but there is a number of takbīrs in addition to those that are meant to indicate the changes of position. On the best authority, the number of these additional takbīrs is seven in the first rak‘ah and five in the second before the recital of the Fātiḥah in both rak‘ahs (Tr. 5:5).58 The takbīrs are uttered aloud
57 Some think that the sentence al-ṣalātu jāmi‘at-un should be called aloud but such a practice is not traceable to the Holy Prophet (ZM. I, p. 124)
58 As stated above, the number of additional takbīrs given here is on the best authority available. A difference of opinion does, however, exist on this point. But much importance should not be attached to these matters. Some people say four additional takbīrs, in the first rak‘ah and three in the second, in the latter case before going to rukū‘. The ḥadīth, however, on which this is based, is not reliable (ZM. I, p. 124).