Visit to AsSakinah Agro Farm
Last month I paid a visit to AsSakinah Agro Farm. The farm is situated amongst the lush green and cooling environment of Ulu Langat.
This was my first visit to that part of Ulu Langat, and I must admit I loved it.
I had called Tuan Haji Suhaimi, the owner, a couple of days earlier and made an appointment.
The farm at 19 ½ mile, was quite easy to find as Jalan Ulu Langat had plenty of milestone markers. Once I arrived at the vicinity I stopped at a roadside drink stall and one of the customers pointed out the exact location.
Tuan Haji set up the farm in December 06 and hence I would consider him a veteran in the business. I am indeed grateful that he took the time to receive me and answer my queries. He has a very active blog where he posts the current developments on the farm as well as his latest relevant offers.
This is what his blog says about his farm:
Assakinah Agro Farm was established in December 2006 on a 2-acre agriculture land at Kg. Lubok Kelubi, Batu 19 1/2 Jalan Hulu Langat, Selangor, near the famous Sg. Chongkak waterfall.
The farm’s aim is to undertake commercial breeding of Boer goats which are known for their meat production potential. At our farm, for the sake of cost savings, we choose to cross breed Fullblood Boer bucks with does from a variety of breeds like Indonesian Koplo/Jawa Rando which are relatively cheaper than Boer does. The crossbred kids usually have strong presence of Boer genetics from the Fullblood buck, as seen from their appearance.We also undertake trading of breeder and slaughter goats (for akikah/korban / BBQ), most of which are imported from Australia and Indonesia for the time being.
My interest was mainly in the Indonesian Koplo goats, which Tuan Haji regularly imports. He did have a number of Koplo goats, some of which had already been presold.
Tuan Haji also took time to explain his ideas on the commercial viability of goat breeding. I share Tuan Haji’s views as it seems that many people may be jumping into this goat breeding business just by assuming the huge gap between demand and local supply allows for an easy business.
AsSakinah Agro Farm also conducts training and guidance to those interested in this industry. Interested parties may check out his blog here.
My visit is part of my efforts to get to know other goat breeders and traders in Malaysia.
Thank you again, Tuan Haji!
Picture of some of the healthy Koplo goats at AsSakinah
How we are sorting out the issue of feed for the goats
This is a major issue for all goat breeders. The goats have to be fed daily and they do eat a lot. Feed pellets are easily available in Malaysia but the costs have gone up to almost unrealistic levels.
Our Jabatan Haiwan (Veterinary Department) recommends the following types of feed in addition to the food pellets.
- Grass and Legumes – Guinea Grass (Panicum)
- Elephant Grass (Panisetum Purpureurn)
- Setaria
- Legumes (lpil-lpil or Leucaenia leucocephala), commonly known as Petai Belalang in Malaysia
- jackfruit leaves
- Sesbania grandiflora (pokok turi or pokok geti)
- Glyricidia maculate (I am not sure of the local name).
- Merinda citriplia(I could not find any additional resources on this plant).
(It would have been great if the Jabatan Haiwan had mentioned the local names of the various plants).
The grasses recommended need land areas for planting. The luckier of the goat farmers may find the grass growing in abundance along rivers and streams and they can cut them for the goats. Others have to forgo land that may be used for other productive purposes and use the said land for growing grass.
Though there are huge areas of abandoned or untended land, we cannot just use the land and grow grasses for our feeding our herds as the land would belong to others. In the case of public land, there is the problem of free grazing cows and goats that may just saunter in and make a meal out of your hard planted work.
We have limited land in Ladang Fatima. We have 3 odd acres where the goats graze. This land is currently planted with mango trees and the goats use the trees for shade as they are released every day for their exercise. (The goats also love the young leaves).
To minimise the buying and use of feed pellets we have:-
- planted about an acre of elephant grass. This grass grows rapidly and takes about 45 days to maturity.
Elephant Grass (From Google Images)
- planted about 30 trees of petai belelang in the boundaries of the farm. These trees take about 2 years to grow to full size after which the leaves make great fodder. We also have another 30 trees currently in our nursery. These trees will be planted along the roadside as “back up”. These trees spread their branches quite widely so have to be planted fairly widely apart.
Picture Credit from As Sakinah Agro Farm
- planted about 60 trees of turi. In addition there are another 150 cuttings that have just been planted. These are quite fast growing and should be fully grown in about 8 months or so.
Pokok Turi - from Google Images
The plants are not fully grown as yet. Presently our workers have to forage for elephant grass along the banks of the river that flows just behind our farm. This is time consuming and offers us no food security. Insya’Allah this will be resolved within the next 5 – 6 months.
‘AQEEQAH
1. Definition
The word ‘Aqeeqah’ means the “the hair of the forehead”. It also means the animal that is sacrificed after the birth of a child, on the seventh day after birth. The purpose of ‘Aqeeqah is to give thanks to Allah, to express happiness on the birth of a child, and to announce the birth so that people know to whom the child belongs. ‘Aqeeqah, according to most of the jurists, is a highly recommended Sunnah.
Narrated Samurah ibn Jundub:
The Prophet (peace_be_upon_him) said: A boy is in pledge for his Aqiqah, Sacrifice is made for him on the seventh day, his head is shaved and he is given name.
2. Hukm ‘Aqeeqah
Hadiths about the ‘Aqeeiqah
The Prophet (Peace_be_upon_him) said: If anyone has a child born to him, and wants to sacrifice for his child. Then let him do it.
Narrated Samurah ibn Jundub:
The Prophet (peace_be_upon_him) said: A boy is in pledge for his Aqiqah, Sacrifice is made for him on the seventh day, his head is shaved and he is given name.
The opinion of the jurists regarding the legality of aqeeqah; Aqiqah is waajib (obligatory) according to the first hadith but in the view of Jumhur (the vast majority of ulama) aqeeqah is sunnah muakkadah because the rules in the first hadith is clarified/ ‘further explained’ in the second hadith
Umme Kurz radhiyallahu anhaa narrates that she heard the Apostle of Allah sallallahu alayhi wasallam saying about Aqeeqah:
“Two goats should be sacrificed on behalf of a male child, and one on behalf of a female child, and it does not matter whether the animal was male or female.” Tirmizi, Nasa’ee
According to the hadith, the capable parents are strongly recommended to slaughter two sheep for a boy and one sheep for a girl. If a family cannot afford to sacrifice a sheep, then they can sacrifice one sheep for either boy or girl.
Narrated Abdullah ibn Abbas:
The Apostle of Allah (peace_be_upon_him) sacrificed a ram for both al-Hasan and al-Husayn each (Allah is pleased with them).
One cow or camel can be shared for seven people for the Aqiqah or one portion for ‘aqiqah and another portion for the sadaqah. It is legitimate to share in aqeeqah and sacrifice.
Regarding to this matter, parents should using their own money to do the aqiqah, not from the child’s wealth, if the child’s money was being used it has to be replaced by the parents.
The Prophet (pbuh) recommended that the aqeeqah be held on the 7th day after the birth of the child, but it may be done later if one does not have the opportunity until the child has attained puberty (Baligh). The aqeeqah is sunnah for the children who have passed away.
3. Regulation and Condition for aqeeqah
a) The approved time of aqeeqah
b) The kinds of animals prescribed for aqeeqah
c) Performing the aqeeqah
a) The approved time of aqeeqah
There is no limitation for aqiqah,it is commendable to perform aqeeqah on the seventh day. It may be done on the fourteenth or twenty-first day, due to certain circumstances it could not be performed during the mentioned period, according to scholars it must be done within 40 days of the post-natal or within 2 years. If the child (male or female) attains adulthood and then comes to know that the father did not carry out their ‘Aqeeqah - then he may in this case perform ‘Aqeeqah for himself, since it has preceded that if the ‘Aqeeqah is not performed on time it may be done at any time thereafter. So he should do it since its prescription remains and in order to free himself from being in pledge as occurs in the hadeeth. This is the saying of ‘Ataa and al-Hasan and it is the view of the Shaafi’ees - rahimahumullaah-
b) The kind of animals prescribed for aqeeqah
The animal that is valid for sacrifice is valid too in the offering the aqeeqah.
It should be one of the animal of the`al-‘anam class (i.e., camel, cow, sheep or goat) It should be free of any faults that would render it unsuitable for sacrifice. No kind of animals, other than those three may be offered as Udhiyah.
The Prophet (peace and blessing be upon him) said:
“There are four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal whose limp is obvious and an emaciated animal that has no marrow in its bones.”
(Sahih Al-Jami`, no. 886).
According to Al-Imam As-Syafie the obvious defects is as above:
- An animal so sick
- An animal with one or both eyes that are damaged.
- An animal that obviously limps.
- An animal that is abnormally skinny.
An ailing animal whose poor health has not had an obvious effect can be accepted as a legitimate sacrifice.
c) Method of performing the aqeeqah
a- Performing Aqeeqah
This rite is to be performed for the new born child whether it is a boy or a girl; however, two sheep are to be sacrificed for the boy and one for the girl
The proof for the saying of the majority who hold that two sheep are to be sacrificed for a boy and one for a girl is the hadeeth of ‘Aishah and Umm Kurz-radiyallaahu ‘anhumaa - from the Prophet (peace be upon him) who said: “For the boy two equal sheep and for the girl, a single sheep”.
b- Equipment for Aqeeqah
The instrument for performing the aqeeqah must be sharp .This is to be kind to the unfortunate animal and spare it unnecessary suffering insofar as this is possible. The Prophet (peace be on him) recommended sharpening the knife and putting the animal at ease, saying,
Allah has ordained kindness (or excellence) in everything. If killing is to be done, do it in the best manner, and when you slaughter, do it in the best manner by first sharpening the knife and putting the animal at ease.
(Reported by Muslim on the authority of Shaddad bin Aus.)
c- The Slaughtering of animal for Aqeeqah
1. It is best to make one’s aqeeqah with one’s own hands. However, if a person cannot slaughter an animal, he should appoint someone to do so and also be present himself at the time when the animal is being slaughtered
2- It is also recommended to let the animal face the direction of qiblah, although it is not an essential requirement for the validity of sacrifice.
3- There occurs in some Prophetic ahaadeeth an addition to be made besides the saying of ‘Bismillaah’ - i.e. a mention of who the sacrifice is made on behalf of - just like the Adhaa sacrifice. From ‘Aa.ishah - - radiyallaahu ‘anhaa - who said:
“The Prophet said: “Sacrifice with (mention of) his name, so say: In the name of Allah, O Allah, it is Yours and for You, this is the ‘Aqeeqah of so and so (Bismillaah . Allaahumma laka wa ilaika . Haadhihi “Aqeeqah ….)
And from Qataadah who said: “The name is said over the ‘Aqeeqah just as over the Adhaa sacrifice: ‘Bismillaah, ‘Aqeeqatu (so and so)”, and in another narration he added: “Allaahumma minka wa laka ‘Aqeeqah ……, Bismillaah, wallaahu Akbar.” (O Allah, it is from You and for You. The ‘Aqeeqa of so and so. In the name of Allah. Allah is greater.)
4- The slaughtering should be performed in open space.
5- The slaughterer should put his foot to the animal’s neck.
4- Distributing aqeeqah’s meat
The division of meat during aqeeqah is subject to the same injunctions as apply to division of meat of a sacrificial animal. It is permissible to eat from this ‘aqeeqah, and also to feed relatives, friends and the poor. It is permissible to cook it and then give it to others, or to give it to them raw. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said concerning the meat of the ‘aqeeqah:
“It should be cut into pieces, then eaten and given to others.” (Narrated by Ibn Abi Shaybah in al-Musannaf, 5)
The meat of the sacrifice may be distributed cooked or uncooked,, but it is preferred that it should be cooked as this leads to greater blessing as mentioned by a group of the scholars. In celebration of aqeeqah, one may invite others and cook the meat for the feast. Many scholars recommend cooking the ‘Aqeeqah’s meat and inviting others to feast on it-a practice of many Muslims from early times.
The Sunnah is to shave the child’s head and giving the child a good name along with Aqeeqah at the seventh day after the birth (on the same day).
Narrated Samurah ibn Jundub:
The Prophet (peace_be_upon_him) said: A boy is in pledge for his Aqiqah, Sacrifice is made for him on the seventh day, his head is shaved and he is given name.
It was reported that ‘Aa’ishah said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) did ‘aqeeqah for al-Hasan and al-Husayn on the seventh day, and gave them their names.
The child’s hair should be shaven, weighed and the equivalent amount of silver given to charity.On the birth occasion of Hasan (R. A.), the Noble Prophet (Sallallahu Alaihi Wa sallam) instructed Fatima (R. A.) to donate the equivalent amount to charity.
Narrated Ja’afar ibn Muhammad that his father said:” Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, weighed the hair of Hassan, Husayn, Zaynab and Umm Kulthum, and give away in sadaqa the equivalent weight in silver”.
5- Cooking the ‘Aqeeqah meat
It is permissible to distribute the meat raw or cooked - after being cut up, each limb being divided at the joints, and some of the scholars prefer that it be cooked before being distributed. ‘Ataa - rahimhullaah - said: “It should be cooked.” And he said: “There is no harm if it is roasted.”
And Imam Ahmad - rahimahullaah - was asked about cooking the ‘Aqeeqah meat. He said: “Yes …. it should be cooked with unbroken bones.” This also does not mean that it has to be cooked on the seventh day, since what is taken account of is the sacrifice - not the cooking and eating - as has preceded.
It is also disliked to break the bones:
1) What is reported in ‘mursal’ form from the Messenger that he said about the Aqeeqah which Faatimah gave for al-Hasan and al-Husayn: “Send a leg of it to the midwife, and eat and give it in food and do not break its bones.”
(2) The saying of ‘Aa.ishah - radiyallaahu ‘anhaa - to the one who vowed to sacrifice camels: “Rather the Sunnah is better.” until she said: “And do not break its bones.”
And this hadeeth has preceded, so those who declare it authentic it is a proof that the bones should not be broken, since ‘Aa.ishah attributed it to the prophetic Sunnah
5.1-Inviting to a Meal for the -’Aqeeqah.
The inviting to such a meal is permissible, beloved and good and is not disliked by anyone except Imam Maalik - rahimahullaah - . As for the Shaafi’ees, then they hold that distributing it in cooked form - as has preceded - is better than inviting to a meal, but that if people were invited to a meal, then that is allowed, and that if some meat were distributed and some given as a meal - then that is also allowed.
And if the Aqeeqah is made a general invitation - then it should not be restricted to the well-off to the exclusion of the poor, since this was forbidden by our Prophet Muhammad (pbuh) who said:
“The worst food is the food of the Waleemah to which the rich are invited and the poor are prevented from”
The Wisdom of Aqeeqah
- It is a sacrifice by means of which the child is brought close to Allah soon after he comes into this world.
- To give thanks to Allah, to express happiness on the birth of a child, and to announce the birth so that people know to whom the child belongs.
- It is a ransom for the newborn so that he or she can intercede for his parents.
- It is a sacrifice by which the newborn is ransomed just as Allah ransomed Isma`eel with the ram.
- Perhaps another benefit of the `Aqeeqah is the gathering of relatives and friends for a feast.
Selamat Hari Raya Aidil Fitri
Picture Credit: Google
Kami dari Ladang Fatima ingin mengucapkan
SELAMAT HARI RAYA, MAAF ZAHIR DAN BATIN
kepada semua umat Islam.
Ibadah Qurban (Udhiyyah or Animal Sacrifice)
This post is based on a research paper I asked an Islamic scholar to write. This paper was written almost three years ago, when Ladang Fatima was still a vision. Though I have his permission to print this article, he has requested for anonymity. I’ll be happy to pass on any comments anyone may have to him.
1- Definition
In Islam, Qurban is one of its great rituals, by which we remember the Oneness of Allah. The word Qurban means “nearness”, in Syara’ terminology it means an act performed to seek nearness to Almighty Allah and to seek His good pleasure, with slaughtering animals in a specific time. Originally, the word ‘Qurban’ included all acts of charity because the purpose of charity is nothing but to seek Allah’s pleasure.
2- History of Qurban
Qurban has been obligated in the second year of Hijrah to commemorate the unparalleled sacrifice offered by Prophet Sayyidina Ibrahim (Álayhis salaam) when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son Sayyidina Ismail (Álayhis salaam) and actually did so, but Allah Almighty, after testing the ultimate limits of his submission, sent down a sheep and saved his son from the logical fate of slaughter The story is mentioned in the Surah As-Shaffaat, verse 101-103.
3- The Legality of Qurban
There are two scholarly opinions on Qurban:
(A) - that it is waajib (obligatory). This is the opinion of al-Oozaa’i, al-Layth and Abu Haneefah, and it is one of the two opinions narrated from Imaam Ahmad. It was also the opinion of Shaykh al-Islam Ibn Taymiyah, and is one of the two opinions in the madhhab of Maalik, or what seems to be the madhhab of Maalik. Those who favour this opinion take the following as evidence:
1-The aayah: “Therefore turn in prayer to your Lord and sacrifice (to Him only).” [al-Kawthar 108:2]. This is a command, and a command implies that something is obligatory.
2. Allah also says:
“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…” [al-Hajj 22:34]
3- The hadeeth: “Whoever can afford to offer a sacrifice but does not do so, let him not approach our place or prayer.” (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). It says in Fath al-Baari that its narrators are thiqaat).
(B) that it is a confirmed Sunnah (sunnah mu’akkadah). This is the opinion of the majority, and it is the madhhab of al-Shaafa’i and the better-known opinion of Maalik and Ahmad. But most of those who favour this opinion stated that it is makrooh (disliked) for the one who is able to offer a sacrifice to neglect to do so. They base their opinion on the following:
1. The hadeeth of Jaabir (may Allah be pleased with him) in Sunan Abi Dawood, where he said: “I prayed on Eid al-Adhaa with the Messenger of Allah (peace and blessings of Allah be upon him), and when he finished (the prayer), he was brought two rams, and he sacrificed them. He said, ‘In the Name of Allah, Allah is Most Great. This is on behalf of myself and any member of my ummah who did not offer a sacrifice.” (Sunan Abi Dawood bi Sharh Muhammad Shams al-Haq Abaadi, 7/486)
2. The hadeeth reported by all the famous muhadditheen apart from al-Bukhaari: “Whoever among you wants to offer a sacrifice, let him not take anything from his hair or nails.” Shaykh Ibn ‘Uthaymeen, may Allah preserve him, said, following his discussion of those who say it is obligatory and those who say it is Sunnah, “Each point of view has its evidence, but to be on the safe side, the one who is able to offer a sacrifice should not neglect to do so, because of what is involved in this act of reverence towards Allah, remembering Him, and making sure that one has nothing to be blamed for.
Udhiyah is confirmed as Sunnah or Sunnah Muakkadah (highly recommended act) according to the majority of scholars. One sacrifice is sufficient on behalf of all the family members especially for the head of the household and it is compulsory for one if he or she made Nazhr (vow) to offer udhiyah. For Rasulullah Sallallahu’alai wasallam it is waajib.
3- Conditions and Rulings of Qurban
a- The time for Sacrifice
b- The kinds of animals prescribed for sacrifice
c- The guidelines that has been layout for a person to execute sacrifice
a- The time for qurban
The sacrifice of an animal has been recognised as a form of worship only during three days of the month of Dhul Hijjah, namely the 10th, 11th and 12th of the month, which is from after the prayer and khutbah of `Eid until before sunset on the last day of tashreeq, which is the 13th day of Dhul-Hijjah.
The hadith of Umm Salamah (may Allah be pleased with her), according to which the Prophet (peace and blessings be upon him) said: “When you see the new moon of Dhul-Hijjah – according to another version, When the ten days (of Dhul-Hijjah) begin – and anyone of you wants to offer a sacrifice, let him refrain (from cutting) his hair and nails” (Reported by Ahmad and Muslim). According to another version, “…let him not remove anything from his hair and nails until he has offered the sacrifice.” And according to yet another version, “…he should not touch his hair or skin.”
Whoever slaughters his sacrifice before the Eid prayer is over, or after the sun sets on the thirteenth, his sacrifice is is not valid.
“Whosoever offered a sacrifice before the `Eid prayer, he or she just slaughtered an animal for meat, but whosoever made sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.” (Al-Bukhari, Sahih, Hadith no. 902)
b. - The kinds of animals prescribed for qurban
It should one of the animal of the al-an`am class (i.e., camel, cow, sheep or goat) and It should be free of any faults that would render it unsuitable for sacrifice. No kind of animals, other than those three may be offered as Udhiyah.
. It should be free of any faults, because the Prophet (peace and blessing be upon him) said: “There are four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal whose limp is obvious and an emaciated animal that has no marrow in its bones.” (Sahih Al-Jami`, no. 886). There are milder defects that do not disqualify an animal, but it is makruh to sacrifice such animals, such as an animal with a horn or ear missing, or an animal with slits in its ears, etc. Qurban is an act of worship to Allah, and Allah is Good and accepts only that which is good. Whoever honors the rites of Allah; this has to do with the piety of the heart
According to Al-Imam As-Syafie the obvious defects is as above:
- An animal so sick
- An animal with one or both eyes that are damaged.
- An animal that obviously limps.
- An animal that is abnormally skinny.
An ailing animal whose poor health has not had an obvious effect can be accepted as a legitimate sacrifice.
The animal should have reached the required age, as in the hadith Jabir reported that the Prophet (peace be upon him) said: “Only slaughter the aged animal, and if you couldn’t, slaughter a Jaz’ah of lamb” [Muslim].
The scholars had thoroughly discussed and summarized the matter as above:
a)Udhiyah from lamb should be at least six months old and
b)Udhiyah from goat should be at least one year old.
c) Udhiyah from cows should be at least two years old and
d) Udhiyah form camels should be at least five years old, whether it is male or female.
the better the condition of the sacrificial animal, the more acceptable it is.
c- The guidelines that have been laid out for a person to execute sacrifice.
1- Muslim.
2- Has attained puberty (Baligh).
3- Is of sound mind (not insane).
4- A Muqeem (not a traveller).
5- Free person.
6- A person of affluence.
6- Method to perform Qurban and its manners.
The method could be done in two ways; one is to do it individually and could be done through a group.
It was narrated in Saheeh al-Bukhaari (5558) and Saheeh Muslim (1966) that Anas ibn Maalik (may Allah be pleased with him) said: “The Prophet (peace and blessings of Allah be upon him) sacrificed two white rams speckled with black. He slaughtered them with his own hand, said ‘Allaahu akbar’ and put his foot on their necks.”
One sheep or one goat is sufficient as Eid sacrifice for the man as well as his own family. It is also lawful for 7 people to slaughter one cow as Eid sacrifice.
Mostly the scholars use a Hadith of Ibn Abbas which narrated in Sunan Abu Dawud and Sunan Tirmizi, which is Saheeh, It states as
“We were in a journey with the Prophet Muhammad Sallallahu Alaihi Wassallam the Azha came we shared seven in the Cow and ten in the Camel”
Jaber Ibn Abdullah said: ‘In the year of Hudaibiya, we along with Allah’s Messenger, sacrificed a camel for seven persons and a cow for seven persons.’ [Narrated by Muslim]
This is the strongest among the different opinions of the Imaams in the matter of Udhiyah. Mostly the scholars use a Hadith of Ibn Abbas which narrated in Sunan Abu Dawud and Sunan Tirmizi, which is Saheeh, It states as
“We were in a journey with the Prophet Muhammad Sallallahu Alaihi Wassallum the Azha came we shared seven in the Cow and ten in the Camel”
b- Equipment for qurban
The instrument for cutting the throat of the animal should be sharp.This is to be kind to the unfortunate animal and spare it unnecessary suffering insofar as this is possible. The Prophet (peace be on him) recommended sharpening the knife and putting the animal at ease, saying, Allah has ordained kindness (or excellence) in everything. If killing is to be done, do it in the best manner, and when you slaughter, do it in the best manner by first sharpening the knife and putting the animal at ease. (Reported by Muslim on the authority of Shaddad bin Aus.)
c- The most important thing is to do the following while making qurban:
1. If one is not good at slaughtering, then he should be present and witness his qurban while it is being slaughtered
2- Treat the animal gently: So avoid all actions that amount to torturing the animal; don’t sharpen the knife while it is watching; don’t slaughter one animal when another is watching.
3. Lay the animal down, and offer water, and use a sharp knife so that the arteries are cut quickly and the animal is spared the suffering as much as possible.
4. Slaughter in the Name of Allah by saying : “Bismillah wa-Allahu akbar, Allahuma hatha ‘ann folaan (and mentions his name)”, meaning In the name of Allah, Allah is most great, O Allah accept this is on behalf of (and mentions his name). The Prophet (peace be upon him) slaughtered a ram with his own hand and said: ” Bismillah wa-Allahu akbar, O Allah accept this (sacrifice) on behalf of myself and whoever from my Ummah who did not sacrifice.” [Abu Dawud and Al-Tirmidhi].
4. It is also recommended to let the animal face the direction of qiblah, although it is not an essential requirement for the validity of sacrifice.
7. Distributing Qurban
It is Sunnah for one who offers Udhiyah , distributing its meat among family, friends and the needy as a special act of charity for the occasion. The meat from the sacrifice of ‘Eid al-Adha is mostly given away to others. The Prophet (peace be upon him) said: “Eat, make a provision, and save from it” [Muslim].
It is not specifically stated in Islam what proportion is to given out to individual of the right status, it is up to the discretion of individual giving out the division of the sacrifice according to the needs and requirement of the place.
A person who has obtained the portion of the sacrifice and he is in a state of poverty he could use or sell his portion since it belongs to him and if he is well-off he could not sell his portion of the sacrifice.
Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) having said: O people of Medina, do not eat the flesh of sacrificed animals beyond three days. Ibn al-Muthanni said: Three days. They (the Companions of the Holy Prophet) complained to the Messenger of Allah (may peace he upon him) that they had children and servants of theirs (to feed), whereupon he said: Eat, and feed others, and store, and make it a provision of food.
It is permissible to pay the butcher (or whoever administers the slaughtering of Udhiyah), however, the meat of the Udhiyah may not be used as payment. Abu Hanifah says that it is permissible to sell its skin then give its price in charity, or exchange it for something useful.
Narrated ‘Ali bin Abu Talib r.a Allah’s Messenger sallallahu ‘alai wasallam appointed me to be in charge of his sacrificial animals, and commanded me to distribute the whole of their meat, hides, and saddle clothes to the poor, and not to give to the butcher anything out of them.He (Sallallahu Alaihi wa Sallam) also said: “We give the butcher from ours (wealth)”.
If during the sacrifice a fetus is found in the animal whether alive or dead it is permissible for consumption. It is sufficient that the slaughter is done to the animal’s mother.
Narrated AbuSa’id al-Khudri:
I asked the Messenger of Allah (peace_be_upon_him) about the embryo. He replied: Eat it if you wish.
Musaddad’s version says: we said: Apostle of Allah, we slaughter a she-camel, a cow and a sheep, and we find an embryo in its womb. Shall we throw it away or eat it? He replied: Eat it if you wish for the slaughter of its mother served its purpose.
8. The Wisdoms from Qurban
1- It is an act of worship done for Allah, in which the ‘abd (servant) draws closer to his Lord to seek Allah’s pleasure.
2- Remove all traces of Jahiliyyah rituals of slaughtering animals.
3- Instills in the heart the essence of consciousness of the Creator, fear of Allah, the preparedness to sacrifice one’s all in the path of Allah.
4- Strengthens family and society ties.
5- It reminds us the exemplary obedience of our father, Ibrahîm (alaihi as-salâm), to His Lord and his great sacrifices to Him.
The facilities at our farm
We started the work on the farm just before Ramadhan of 2007. It took almost a year before the 1st batch of goats was brought in. The single biggest item that contributed to the delay was the passing away of my late mother in March 08. (Incidentally the farm is named after her).
We have tried to include in the farm all the basic required facilities. We have a fenced in land of about 4 acres, one goat shed (kandang), a small shed where we shred the grass, housing for the workers, a reban for ayam kampung, some vegetable plots and a store.
The kandang during construction
Kandang after completion.
This is the house for our workers. (Currently 2). The land in front is being planted with vegetables and the little enclosure on the right of the house is a nursery.
The ayam kampong project is a trial venture. People are now increasingly concerned about the manner in which “factory hens” are produced and slaughtered. Our initial flock of hens will be small, (mainly for the consumption of Zai’s and our family). Once we get used to the nitty gritty of rearing ayam kampong, we may take this project further forward.
The reban ayam
We have planted an area of about an acre and a half with Napier Grass. It is clear that this is inadequate. We have now additionally planted the perimeter of the farm as well as any other areas that were just left idle with Napier. We are also growing lots of geti and petai belalang trees, the leaves of which make good fodder for the goats.
We are looking for additional land nearby on which to grow the Napier. The second kandang will, Insya’Allah come up once we resolve this land issue.
Our stock of goats
After completing the basic infrastructure for the farm, we got in our first stock of goats in June 08. This was followed by another batch in July 08.
We now have 52 goats on the farm of which 5 are kids, four of which were born on the farm.
The species are local kambing katjang and some goats which have been crossed.
In their kandang
They are kept in their kandang and every day let loose for about 3 – 4 hours for their exercise. They exercise in an enclosed area and wander around. They always come back as they know they’ll be fed in their kandang.
Having their daily dose of “freedom” and exercise
Over the last 2 months, we have got used to the natural rhythm of the goats, understanding their feeding habits, common sicknesses, births, quarrels etc.
The 2nd two kids born in our farm. Both are males and exactly as their mum’s colour. They are about 2 weeks old today.
We have just started our sales. For the time being, its by word of mouth. Ever since we started the work on the kandang and the associated infrastructure we have had enquiries. We are following up on these enquiries and slowly build up our customer base, Insya’Allah.
Our journey into goat farming. It has been a long one.
Image Credit: Google Images
My wife and I have our family roots in farming. But the both of us became city children and sort of grew out of our farm roots.
But clearly some roots still stayed.
I became a so called corporate worker in Kuala Lumpur and met and married my wife when both of us worked for a short while in one of the banks. And I think it was in 1996/97 when our roots started to reassert. It was also the beginning days of the Asian Financial Crisis.
We brainstormed for a “recession proof business” and settled on food. Figuring that Malaysia had moved quite away from agriculture under our previous Prime Minister’s industrialisation programs, and that we, Malaysian Muslims, needed live animals for the religious occasions of korban and aqiqah, we settled on animal husbandry.
Our sum knowledge of animal farming was zero. With the desktop research skills I had, we managed to put up a proposal to apply for land from Jabatan Haiwan, Johor for land to do cow rearing.
And we got 50 acres around Segamat. That was our start.
And then I got a job in Africa that took me away for 3 years. Though I came back frequently, my wife found it difficult to manage the mechanics and logistics of trying to set up a farm and raise a family single-handedly.
So we decided to return the land back to the Jabatan and that was the end of Phase 1 of our journey.
We still continued to do our research into cow and goat rearing and I visited many farms whilst in Africa and well as in India where I later worked for 2 years.
The critical success factors, in our view, are:-
a) Suitable land,
b) Adequate capital,
c) Suitable workers,
d) Trustworthy management
e) Technical support
All the pieces finally fell together and in September 07, we signed an agreement with Unggah to lease her land for a JV in goat rearing.
Now when I look back over all those years, I remember those times spent looking for land to buy or lease. Many of the leasing arrangements fell apart due to one reason or another, whilst the lands for sale were either way out in price or location.
Unggah helped raise my wife in Tampin / Alor Gajah when my father-in-law was working in Singapore. She loves my wife like her own daughter (she has 3 daughters of her own). Unggah’s mother, Puan Induk, helped looked after my son when he was born and we had a new maid at that time.
Alhamdulillah, everything is now all systems go.
My objectives are clear. I shall do all I can to make the farm succeed and further Unggah’s family economically and intellectually. I have to work out a system and just follow the system and, Insya’Allah, everything should fall into place.
And I have great resources to base my system design upon.
For one almost all goat farmers in Malaysia are friendly and very unselfish in sharing experiences. I can never ever repay Tuan Haji Mustapha for all the time and effort he has spent in guiding me before I spent any money on the farm.
In addition, a National Association has just been formed from whom I can also get guidance.
And not to forget Government Agencies like AGRO Bank, Jabatan Haiwan, and the various District Offices.
Alhamdulillah, We have had the soft launch of our goat farm - finally.
On the 12th of July we officially launched our goat farm.
The opening date had first been set for April. This was postponed to June due to my mother’s demise. Then the June date was postponed due to another reason. The 12th of July launch went just fine.
We had a small “kenduri”. I suppose the closest translation would be a thanksgiving feast.
The festivities were all handled by Zai, (my wife’s cousin brother and our partner in this venture) and his family. True to the Malaysian kampong (village) tradition, almost the whole village turned up to help. As this is the standard practice in almost all Malaysian kampungs, this did not result in many cooks spoiling the broth, rather it was many hands making light work.
The occasion was made all the merrier by the inclusion of the “aqiqah” ceremony for my nephew’s daughter. The local imam read a short thanksgiving prayer followed by a delicious lunch prepared by the village team led by Zai’s mother, Puan Rokiah(who is more often called Unggah (short for Tunggal or only child).
Ungga planting the neem tree as a mark for the opening. Picture taken by my son, Abang.
Picture of my sister in law planting another Neem tree. Picture taken by my son, Abang.
To mark the opening, my eldest sister in law (the matriarch of our family now that my mother is no longer with us) and Ungga planted a neem tree each. God Willing, the farm should thrive, grow and provide for all of us varied benefits just like a neem tree is believed to do.
My eldest girl could not make it as she was not well. She has been given a blow by blow account by her Mama, and I am sure her best wishes were with us.
We now have one goat shed up, 45 goats + one Indonesian worker to help Zai operate the farm. The current objective is just to get into and understand fully the rhythm of the operations and to get used to rearing and looking after the goats. Issues such as looking after their health, their feeding rates, cleanliness of the shed, etc. Another worker is expected to join us shortly and then we would start on our second shed.
This is the first post for the farm’s brand new website.
This post appeared in my other blog www.fathersez.com on the 14 July 08. It has been edited slightly for this posting.