The second form:

الله أكبر، الله أكبر كبيرا، الله أكبر تكبيرا، الله أكبر وأجل، الله أكبر ولله الحمد This wording is established from Ibn ‘Abbas (may Allah be pleased with him). There is ample room in this matter, so a person may recite whichever form is easiest for them. SIXTHLY: Salah precedes khutbah The ‘Eid prayer is offered before the khutbah due to the hadith of ‘Abdullah ibn ‘Umar (may Allah be pleased with him), who said that the Messenger of Allah ﷺ, Abu Bakr, and ‘Umar would all perform the ‘Eid prayer before the Khutbah. [Reported by Al-Bukhari (963) and Muslim (888)]. His statement “before the khutbah” indicates that it was a single khutbah. This is also supported by the hadith of Ibn ‘Abbas (may Allah be pleased with him), reported by Al-Bukhari (962) and Muslim (884), and the hadith of Jabir (may Allah be pleased with him), reported by Al-Bukhari (958) and Muslim (885). Had the Prophet ﷺ delivered two khutbahs, this would have been transmitted to us. As for the inference that he ﷺ delivered one khutbah to the men and then went to the women separately, there is no evidence except that he delivered one khutbah to the men. However, it is permissible for the khatib to approach the women’s section afterward and admonish them, just as the Prophet ﷺ did. SEVENTHLY: listening to the khutbah is recommended Attending the ‘Eid khutbah is recommended and not obligatory. Likewise, listening attentively to it is not obligatory, and one may speak during it unless doing so causes annoyance to others, in which case speaking becomes prohibited from that aspect. EIGHTHLY: Eid Prayer is two rak'ahs The ‘Eid prayer consists of two rak‘ahs. There are no voluntary prayers before or after it, based on the hadith of Ibn ‘Abbas that the Prophet ﷺ prayed two rak‘ahs on the day of ‘Eid and did not pray anything before or after them. [Narrated by Al-Bukhari (964) and Muslim (884)]. Likewise, there is no adhan or iqamah for it, based on the hadith of Ibn ‘Abbas (may Allah be pleased with him) that the Prophet ﷺ performed the ‘Eid prayer without any adhan or iqamah. [Narrated by Abu Dawood (1147) with an authentic chain]. It is also reported by Al-Bukhari (7325) with the wording: “He did not mention any adhan or iqamah.” And likewise by Muslim (884). NINTHLY: The Takbirs During the ‘Eid Prayer In the first rak‘ah there are seven takbirs, including the opening takbir (Takbirat al-Ihram), and in the second rak‘ah there are five takbirs, including the transitional takbir, based on the hadith of ‘Abdullah ibn ‘Amr (may Allah be pleased with him) in which the Prophet ﷺ said: “The takbirs in ‘Eid al-Fitr are seven in the first rak‘ah and five in the second, and the recitation comes after them in both.” [Narrated by Abu Dawood (1151), and it is hasan li Ghayrihi]. As for including the opening and transitional takbirs in the count, this is established from Ibn ‘Abbas (may Allah be pleased with him), as found in Musannaf Ibn Abi Shaybah (2/173). As for raising the hands during the additional takbirs of the ‘Eid prayer, this has not been authentically established from the Prophet ﷺ apart from the opening takbir. This is the madhhab of Malik and Ath-Thawri. Likewise, there is no specific dhikr between each takbir, and nothing authentic is reported from the Prophet ﷺ regarding saying a dhikr after every takbir. This is the madhhab of Malik, Al-Awza‘i, and Abu Hanifah, and it was the view chosen by Ibn al-Qayyim رحمه الله. The additional takbirs of the ‘Eid prayer are Sunnah and not obligatory. Therefore, the prayer is not invalidated if they are omitted deliberately or forgetfully. There is no known difference of opinion among the scholars regarding this, as transmitted by Ibn Qudamah in Al-Mughni (3/275). TENTHLY: Missing the ‘Eid Prayer or Arriving Late Whoever misses the ‘Eid prayer with the Imam should pray two rak‘ahs with the additional takbirs in the same manner as the Imam. Likewise, if a person arrives after the prayer while the Imam is delivering the khutbah, they should pray and then listen to the khutbah.