How to read Bilal at the Eid al-Adha prayer?

Reading Bilal Eid al-Adha – Is Sinaumed’s familiar with the term “bilal” in prayer services? Yep, the origin of the term “bilal” is related to the history of the companion of the Prophet Muhammad SAW who was a slave named Bilal bin Rabah. Indeed, the figure of Bilal bin Rabah was originally a black slave from the Quraysh, who was later freed by Abu Bakr. At that time, Bilal was constantly tortured by his employer just because he was caught embracing Islam. Bilal’s name was later enshrined as the first person to call the call to prayer.

Along with the development of Islam, the name “Bilal” is considered to be someone whose job is to call the call to prayer before the fardhu prayer begins. Bilal is also commonly referred to as the muezzin, so his job is not only to call the call to prayer, but also to give out signs of prayer, alias iqomah. The existence of this bilal is not only in fardhu prayers, but also in muakkad sunnah prayers, one of which is the Eid al-Adha prayer. If during this Eid al-Adha prayer, a Bilal will be tasked with reciting certain prayer readings when “delivering” the preacher to the pulpit. So, how about reading Bilal during the Eid al-Adha prayer? So, so that Sinaumed’s understands it, let’s look at the following review!

What is the reading of Bilal Eid al-Adha?

Basically, the reading of the Eid al-Adha bilal is an introductory reading that is done by a bilal or muezzin before a khatib rises to the pulpit to deliver his sermon during the Eid al-Adha prayer. However, not everyone can be a bilal , yes , they have to have a clear, loud, and pleasant voice so that the congregation will also be happy when listening to it. Not only that, when a Bilal recites a special prayer during prayer, it must be firm and enthusiastic. This is so that the congregation will also be excited to worship. If the implementation of the Eid al-Adha prayer is likened to an event, then the figure of Bilal is the MC or host of the event. So that Bilal must be excited to convey his reading before the khatib ascends to the pulpit.

Both in Friday prayers, Eid al-Fitr prayers, and Eid al-Adha prayers, the figure of Bilal is required for those who understand tarqiyyah readings. According to the language, the term “tarqiyyah” has a definition as ‘to raise’, which can be interpreted as ‘a prefix as a marker to raise the khatib to go up to the pulpit to deliver his sermon’. The tradition of reciting tarqiyyah is actually heresy hasanah (positive) and there is already a law that regulates it

Yep, during the time of the Prophet and the three caliphs after him, there was no implementation of this Bilal reading. However, as the Islamic religion developed, this tradition of reading Bilal was carried out because the contents of the readings of tarqiyyah also lead to positive things. In this tarqiyyah reading, it always includes the arguments for general recommendations which have been confirmed by the scholars. There are several scholars who emphasize that the existence of this Bilal reading can be applied to the implementation of congregational prayers where there are sermon activities.

According to Sheikh Syihabuddin al-Qalyubi

Sheikh Syihabuddin al-Qalyubi has said that:

“(A branch of the problem). Adopting muraqqi as a well-established tradition is a good bid’ah because it contains positive things in the form of advising to read blessings on the Prophet by reciting verses from the Qur’an, advising silence during sermons by mentioning authentic hadith arguments that the Prophet read in several of his sermons. There is no argument that states that the Prophet and the three caliphs after him appointed a muraqqi.” (Syekh Syihabuddin al-Qalyubi, Hasyiyah al-Qalyubi ‘ala al-Mahalli, Beirut, Dar al-Kutub al-Ilmiyyah, 2009, juz 1, page 419).

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According to Sheikh Muhammad bin Ahmad al-Ramli

Then, there is also Sheikh Muhammad bin Ahmad al-Ramli who emphasized the tradition of doing muraqqi, alias people who recite tarqiyyah readings. Apart from being a muezzin, a Bilal can also be called a muraqqi, right? At that time, Sheikh Muhammad bin Ahmad al-Ramli said that,

“So it can be seen that tarqiyyah is bid’ah but good bid’ah. In reading the holy verses of the Qur’an (which relates to the recommendation to read blessings) is a warning and motivation to read blessings on the Prophet this Friday which is recommended to increase the reading of blessings. The recitation of the hadith after the call to prayer and before the sermon reminds the mulatto to stay away from sayings that are forbidden or disallowed at this time (during the sermon) in accordance with the scholar’s attitude in this matter. And in fact the Messenger of Allah read the hadith while delivering his sermon on the pulpit “. (Shaykh Muhammad bin Ahmad al-Ramli, Fatawa al-Ramli Hamisy al-Fatawa al-Kubra, juz. 1, p. 276, Beirut-Dar al-Fikr, printed in 1983, without printed information).

According to Sheikh Sulaiman al-Jamal

Reporting from , revealed that Sheikh Ibn Hajar was of the view that the tradition of the existence of a bilal or muraqqi could not be called heresy, even the existence of tarqiyyah readings was legally sunnah. This is because this tradition turns out to have evidence in the hadith, namely when he was carrying out the haj wada’ sermon. At that time, the Prophet Muhammad SAW had ordered one of his companions to give instructions to the congregation to listen carefully to the Prophet’s sermon. This view was quoted by Sheikh Sulaiman al-Jamal who emphasized that:

“Sykh Ibn Hajar said, I said, the argument for raising muraqqi from the sunnah of the Prophet is that the Messenger of Allah ordered someone to instruct people to be silent when he the Prophet was about to deliver the Mina sermon at Hajj wada’, this is the hallmark of a muraqqi, so the tarqiyyah tradition absolutely does not fall into the category of bid’ah.” (Syekh Sulaiman al-Jamal, Hasyiyah al-Jamal ‘ala Fath al-Wahhab, Beirut, Dar al-Fikr, undated, juz 2, page 35).

From some of the views of these experts, it was concluded that the tradition of reading tarqiyyah carried out by a Bilal must be preserved, because it is not something that is reprehensible. Therefore, there is no strong basis for prohibiting the implementation of this Bilal reading during the Eid al-Adha prayer.

How is Bilal’s reading in the implementation of the Eid al-Adha prayer?

In general, there are special procedures for the implementation of the Eid al-Adha prayer which are also accompanied by the reading of the Bilal, which are as follows:

  1. When the imam arrives at the mosque, Bilal will immediately stand up to give a signal to the congregation that the Eid al-Adha prayer will begin soon, namely by reading:
  1. The priest immediately goes to the priest’s place (mihrab), then immediately intends to pray Eid al-Adha accompanied by the reading of the takbiratul ihram. For an imam, the reading of the intention for the Eid al-Adha prayer is:
  1. After reading the takbiratul ihram, immediately proceed with the iftitah prayer. Then, recite the takbir 7 times in the first cycle, then 5 times in the second cycle. After that, recite tasbih in between takbir, namely:
  1. After finishing reciting the takbir 7 times, it is continued with the recitation of ta’awudz (reading to ask Him for protection from the devil’s disturbance). Then, the surah Al-Fatihah and the surahs that have been sunnah, usually the surah Qaf or Al A’la in the first rak’ah. While surah Al-Qamar or Al-Ghasyiyah in the second cycle.
  2. After carrying out this Eid al-Adha prayer, Bilal must immediately stand up to give the signal for the start of the sermon. Followed by reading blessings while handing over the staff to the priest. The reading is as follows:
  1. After that, the preacher headed to the pulpit to preach to the congregation.
  2. Then, Bilal read the prayer first. The prayer reading is as follows:
  1. After reading the prayer, the preacher greeted him and then sat down. Greetings are read as follows:
  1. Then, Bilal has to say the takbir 3 times. The takbir reading is as follows:
  1. Then, the preacher will carry out his first sermon. Then, when finished, the preacher will sit for a while. Followed by Bilal reading shalawat,
  1. After reading the blessings, the preacher will continue his second sermon until it is finished.
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The Wisdom of Performing Eid Al-Adha Prayers

Indirectly, the major events experienced by Prophet Ibrahim and Prophet Ismail are interpreted as religious symbolic messages, which certainly contain three things to learn, namely:

1. Piety

The meaning of “taqwa” is related to the obedience of a Servant to the Creator in an effort to carry out His commands and stay away from His prohibitions. In this case, Prophet Ibrahim had a high level of piety, because he still carried out His commands, even though it was to slaughter his own child. For the piety of Prophet Ibrahim, then Allah SWT replaced his son to be slaughtered with a lamb.

2. Social Aspect (Relations Between Humans)

In this case, it can be seen through the process of distributing sacrificial meat to the poor. Islam teaches us to continue to prioritize a sense of solidarity with fellow human beings. When fasting, we indirectly feel how difficult it is for a poor person to fill his stomach.

Then, when we give sacrificial animals to be slaughtered, the animal meat will later be distributed to the poor as a form of a Muslim’s social concern for others. This also shows that the hallmark of Islam is teaching to help one another.

3. Self Quality Improvement

In this case it relates to empathy, self-awareness, and self-control as the commendable morals of a Muslim.

Matters Concerning the Slaughter of Sacrificial Animals

1. It is prescribed for every family

In this case it refers to a hadith. Imam Ahmad, Abu Dawud and An-Nasa’i from the hadith of Mikhna bin Salim, that he heard the Prophet Muhammad SAW say: “O all people for all families in every year there must be a sacrifice (udhiyah).”

2. The Least Sacrifice Is a Goat

This is based on Al-Mahally’s hadith, namely “a camel and a cow are enough for seven people. Meanwhile, a goat is sufficient for one person.”

3. The time for slaughtering the sacrifice is after carrying out the Eid al-Adha prayer

This is based on the hadith of the Prophet Muhammad SAW which said: “Whoever slaughters before prayer, let him slaughter one more time instead, and whoever has not slaughtered until we finish praying, then slaughter with Bismillah.”

4. The Best Slaughter Is The Fattest

This is based on the hadith of Abu Rafi’ who said: “That the Prophet Muhammad, when making a sacrifice, he bought two fat gibas (goats).

5. Goat Age Must Be Less Than One Year

This is based on the hadith of Jabir in Muslim narrations, which says, The Prophet said: “Do not slaughter but a musinnah (a two-year-old goat) unless you are in trouble, then slaughter Jadzu (a one-year-old goat.)

6. Not Sufficient Apart from Ma’zun

Ma’zun is a type of goat that is less than two years old. This is based on the hadith of Abu Burdah in sahihain and others, who said: “O Messenger of Allah, I actually have ma’zun jadz’u cattle. Then he said: Slaughter it, and it is not permissible for anyone other than you…”

7. Sacrificial animals cannot be sick or disabled

In this case, the sacrificial animal cannot be blind in one direction, sick, lame, thin, so that half of its horns or ears are missing. Based on the hadith of Al-Barra who said, Rasulullah SAW said: “Four things that are not allowed in the sacrifice, (the sacrificial animal) is blind in one side that is clearly blind, sick that is clearly sick, lame that is clearly crooked and unable to walk, and that has no fat (thin)”.

8. Giving charity from Udhiyah, Eating and Storing the Meat

Based on the hadith of Aisyah RA “That the Prophet saw said Eat, save and give alms”

9. Slaughtering in the Mushalla

Precisely in the field used for Eid prayers, is the main thing. To show religious symbols, based on the hadith of Ibn Umar from the Prophet: That he slaughtered and sacrificed in the mosque. 

10. Owners of sacrificial animals are not allowed to cut their hair and nails

This prohibition was carried out precisely after the entry of 10 Dzulhijjah until the time he sacrificed. Based on the hadith of Umm Salamah, that RA said , “When you see the month of Dzul Hijjah and one of you wants to make a sacrifice, then he should refrain from his hair and nails.”


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