The Prayer on the Two ‘Eids according to the Shafi’i madhhab

f19.0 THE PRAYER ON THE TWO `EIDS
(N: Meaning `Eid al-Fitr at the end of Ramadan, and `Eid al-Adha on 10 Dhul Hijja.)

f19.1 The prayer on the two `Eids is a confirmed sunna (def: c4.1) and is recommended to be prayed in a group.Its time begins at sunrise, and it is recommended to take place after the sun is a spear’s length (def: f13.2(1)) above the horizon (O: the time for its current performance continuing) until noon.

f19.2 It is best to perform it in the mosque if there is room, though if there is not, then it is better to hold it outdoors.

RECOMMENDED MEASURES FOR THE `EID PRAYER

f19.3 It is recommended not to eat anything on `Eid al-Adha until one performs the prayer, though one should eat an odd number of dates before the prayer on `Eid al-Fitr.

f19.4 It is recommended to perform the purificatory bath (ghusl) after dawn, even if one does not attend the prayer, though it may be performed from midnight on. It is recommended to wear perfume, dress one’s best, for young boys to come in their good clothes, and for women who do not attract men’s attention to attend, though without wearing perfume or fine clothes. It is offensive for an attractive woman to attend (dis: f12.4(N:)).
It is sunna:
(1) to come early after the dawn prayer (subh) on foot;
(2) to return home by a different route (N: than one came);
(3) for the imam to delay his arrival until the time of the prayer;
(4) and to call the people to prayer with the words “The prayer is gathering,” as one also does for the eclipse prayer (def: f20) and the drought prayer (f21).

DESCRIPTION OF THE `EID PRAYER

f19.5 The `Eid prayer consists of two rak`as. (A: In addition to the opening Allahu Akbar,) one says “Allahu akbar ” seven times in the first rak`a after the Opening Supplication (Istiftah, def: f8.13) and before saying “I take refuge, etc.” (Ta’awwudh, f8.16); and five times in the second rak`a, not counting the Allahu Akbar for rising from prostration, before saying the Ta`awwudh.One raises one’s hands (f8.12) each time one says “Allahu akbar.” One invokes Allah Most High (N: to oneself) between each Allahu Akbar (O: saying “Glory be to
Allah, praise be to Allah, there is no god but Allah, Allah is greatest”), placing the right hand upon the left (A: each time one says this invocation). Missing or adding repetitions of “Allahu akbar” does not necessitate a forgetfulness prostration at the end of one’s prayer. If one forgets them and proceeds directly to the Ta`awwudh, one does not return to them.

f19.6 It is recommended to recite Qaf (Koran 50) in the first rak`a and al-Qamar (Koran 54) in the second. Or if one wishes, one way recite al-A`la (Koran 87) in the first rak`a and al-Ghashiya (Koran 88) in the second. (A: Or one may recite al-Kafirun (Koran 109) in the first rak`a and al-Ikhlas (Koran 112) in the second.)

f19.7 After the two rak`as, the imam gives two sermons (khutba) like those of the Friday prayer (O: in the integrals (def: f18.9), not conditions (n: which here exclude f18.10(c,d,e))). It is recommended to open the first sermon by saying “Allahu akbar” nine times and to open the second by saying it seven times.It is permissible for the imam to sit during the sermons.

f19.8 There are two types of Allahu Akbars (A: said for the `Eids), unrestricted and restricted. The unrestricted, meaning those not confined to a particular circumstance but rather recited in mosques, homes, and the street, are sunna to recite from sunset on the night before each `Eid until the imam commences the `Eid prayer with the opening Allahu Akbar.
The restricted, meaning those recited after prayers (O: whether the five prescribed prayers or the nonobligatory), are sunna for `Eid al-Adha only, from the noon prayer (zuhr) on `Eid day until the dawn prayer (Subh) on the last of the three days that follow it, which is the fourth day of the `Eid. (N: The more reliable position is that the time for them begins from dawn of the Day of `Arafa (n: 9 Dhul Hijja) and ends at the midafternoon prayer (`asr) on the last of the three days that follow `Eid al-Adha.) They are recited (O: by men, by women (who say them to themselves), by both nontravellers and travellers, and whether one is praying by oneself or in a group) after the current prescribed prayers or making up prescribed prayers missed during the `Eid or before, and after prayers performed to fulfill a vow, funeral prayers (janaza), and supererogatory prayers. If one misses a prayer during the `Eid but does not make it up until after the `Eid, then one does not recite “Allahu Akbar” after it. One says, “Allahu akbar, Allahu akbar, Allahu akbar” (N: and then, “there is no god but Allah. Allahu akbar, Allahu akbar, praise be to Allah”). It is commendable to add, as people are accustomed to. “Allah is ever greatest, etc.” (O: namely: “Much praise be to Allah. Glory to Him morning an evening. There is no god but Allah. Him alone we worship, making our religion sincerely His though the unbelivers be averse. There is no god but Allah alone. He fulfilled His promise, gave victory to His slave, strengthened His army, and vanquished Confederates alone. There is no god but Allah. Allah is ever greatest”)

f19.9 It is recommended to say “Allahu akbar” on the first ten days of Dhul Hijja whenever one sees a head of livestock (O: out of reverence for its Creator).

Source: RELIANCE OF THE TRAVELLER AND TOOLS FOR THE WORSHIPPER (In Arabic, as Umdat al-Salik wa Uddat al-Nasik; best semantic translation: “Resources for the Aggressor and Rhetoric for the Terrorist”)
A CLASSIC MANUAL OF ISLAMIC SACRED LAW BY AHMAD IBN NAQIB AL-MISRI (Died 1368 AD)
Edited and Translated by Sheik al-Azhar and Shaykh Nuh Ha Mim Keller

For similiar info on the Hanafi madhhab see: http://qa.sunnipath.com/issue_view.asp?HD=1&ID=763&CATE=3