Qurban Can Social Innovation in Encouraging Distribution Justice
By: Suprapto, Ahmad Rofiq, Imam Yahya
Walisongo State Islamic
University Semarang
Suprapto059@gmail.com
Abstract
The
uneven distribution of sacrificial animal meat, especially in remote and
disaster-affected areas, has given rise to the idea of the birth of canned
qurban innovation as an effective and efficient solution. Lazismu as one of the
leading Islamic philanthropic institutions in Indonesia has initiated a canned
qurban program with the brand "Rendangmu". The method is to process
qurban meat into rendang and corned beef in sterile cans that last up to two
years without preservatives. This program bridges the gap in qurban animal meat
stocks, answers logistical and food security challenges, and expands the scope
of qurban benefits to the 3T region and disaster-affected and food-insecure
communities. Supported by MUI Fatwa No. 37 of 2019 which allows the
postponement and processing of qurban distribution, RendangMu has been distributed
nationally and has received legal legitimacy through brand registration at
PDKI. In addition, this product has been used in stunting prevention programs
and da'wah education through activities such as Tabligh Akbar. With
increasingly wide coverage and cross-sector collaboration, this program proves
that qurban innovation can be developed in a sharia-compliant, hygienic, and
sustainable manner. Writing a paper on RendangMu is important as public and
academic literacy to offer a systematic solution to a more equitable and
effective distribution of qurban in the modern era.
Keywords: Qurban, Lazismu, Rendangmu
Introduction
The command to sacrifice in Islam has
strong historical roots that began with the sacrificial event carried out by
the Prophet Ibrahim AS as a form of total obedience to Allah SWT. In the story,
Allah tested Abraham's faith by ordering him to slaughter his son, Ishmael AS.
When Ibrahim and Ishmael showed complete submission, Allah replaced Ishmael
with a sheep (QS. Ash-Shaffat: 102–107). This event then became the
basis for the sharia of qurbani worship in Islam.[1]
This worship was then affirmed in the teachings of the Prophet Muhammad PBUH,
especially after the migration to Medina, where the command of qurbani became
part of the sharia carried out every Eid al-Adha as a form of taqarrub
(self-approach) to Allah, as well as to strengthen social solidarity through
the distribution of meat to the poor. The practice of qurbani is not only a
religious ritual, but also has a deep social and spiritual dimension. The
Prophet said, "There is no practice of the son of Adam that is most loved
by Allah on the day of Nahr (Eid al-Adha) than the slaughter of qurban..."
(HR. Tirmidhi). Thus, qurbani worship is a manifestation of faith, submission,
and social concern. "Qurban
or qurban is a special Islamic religious worship practice that is carried out
by slaughtering livestock on a certain date in the hijri calendar and then
distributing the meat of the slaughtered animal to a certain category of [2]recipients".
The implementation of qurbani in the world
is very massive and varies between countries, led by countries with large
Muslim populations such as Bangladesh, Pakistan, and Indonesia. In Bangladesh,
according to data from the Ministry of Fisheries & Livestock, more than
10.4 million animals—including 4.77 million cows and 5.06 million goats—were
sacrificed on Eid al-Adha 2024.[3]
Meanwhile, Pakistan records around 6-7 million sacrificial animals every year
based on 2023 leather industry data. Indonesia, as the country with the largest
Muslim population, is estimated to slaughter around 2 million animals during
Eid al-Adha each year. Saudi Arabia, especially during the Hajj season,
contributes about 1–1.5 million sacrificial animals. Countries like Turkey
report about 2.5 million animals (sheep, cattle, goats) every year. In Malaysia
and other Southeast Asian countries, the volume is smaller—for example, in
Malaysia there will be only about 69,000 cows and goats by 2025. In Africa, the
Middle East (outside Saudi Arabia), and India (with Muslim minorities), the
numbers vary, ranging from hundreds of thousands to millions, but official data
is less available. Global estimates show around 50 million sacrificial animals
every year.[4]
On Eid al-Adha 1446 H (June 2025), the
implementation of qurbani in various cities in Indonesia showed significant
volume variations, showing the level of concern and the state of the local
economy. In East Java Province, 434,843 animals—cows, goats, and sheep—were
slaughtered in 38 districts/cities, an increase of 24% from the previous year.[5] Makassar City is ranked high with 6,432 heads
(6,013 cows, 419 goats) sacrificial animals.[6]
Meanwhile, the city of Bandung reported 13,231–13,701 animals (7,455 cows,
6,246 goats/sheep). In Metro City, Lampung, the temporary stock reached 3,001
animals and is estimated to jump to 5,000 during implementation.[7]In
Yogyakarta, data from Bimas Islam shows a total of 7,490 heads (2,451 cows,
1,606 goats, 3,433 sheep) slaughtered at 595 points.[8]Aceh
Besar City recorded 5,312 animals (2,888 cows, 1,760 goats, 567 buffaloes, 107
sheep).[9]
West Sumatra Province (West Sumatra) recorded 43,000 cows, 5,000 goats, and
1,500 buffaloes sacrificed by the community.[10]
Meanwhile, in Sidoarjo Regency, a total of 24,046 sacrificial animals (6,745
cows, 17,301 goats, 2 buffaloes) were recorded with the highest value in Candi
District.[11]
PTPN IV PalmCo employees in Riau brought more than 1,500 animals (1,362 cows,
224 goats) for qurbani in 50+ districts/cities.[12]
This phenomenon is supported by data from the Ministry of Agriculture: on Eid
al-Adha 2024, a national surplus of around 2.06 million sacrificial animals was
recorded. shows that although the distribution remains uneven between regions,
the momentum of qurbani remains a reflection of solidarity, economy, and
socio-religious compliance in Indonesia.[13]
The types of sacrificial animals that are
sharia in Islam include certain livestock that meet the age and health
requirements, namely camels, cows, goats, and sheep. These four types are
explicitly mentioned in the Qur'an Surah Al-Hajj verses 34 and 36 as animals
that can be used as sacrificial slaughter. According to the majority of
scholars, a camel that is valid for qurbani is at least 5 years old, a cow 2
years old, a goat 1 year old, and a sheep at least 6 months old that has looked
like a 1-year-old goat. In addition, the animal must be free from defects such
as blindness, lameness, thinness, or the loss of most of its ears. In the
tradition of Indonesian society, the most widely chosen type of sacrificial
animal is goats and cows because they are more affordable and easy to
distribute. Meanwhile, in the Arabian and African regions, camels are the main
choice because of their availability and symbolic value. Qurbani animals must
also be properly cared for before slaughter, as part of respect for living beings
and a form of obedience to the sharia. Gender is not required, but it is
preferable to choose a male. The selection of this type of animal is not only
based on fiqh law, but also pays attention to local capabilities and
availability.
The implementation of the
distribution of sacrificial meat in Indonesia faces various challenges,
especially in terms of coverage, neatness, and fairness of distribution. Ada obstacle in the processing of
qurbani data, which currently still uses conventional manual methods, which
causes many problems ranging from the stage of preparing qurban, registration
of qurbani (shohibul qurban) and sacrificial animals, to the distribution of
sacrificial meat. Another problem is the lack of synchronization between the
stock of sacrificial animal meat and the number of recipients[14]
The main challenge in the
implementation of qurbani meat distribution in Indonesia is the coverage of the
area, considering that this country consists of thousands of islands with very
diverse geographical conditions. Many remote areas, borders, and small islands
are difficult to reach due to the lack of transportation and communication
infrastructure. In this situation, qurbani meat from large city centers or
qurban surplus areas is not easy to reach areas that are lacking or have never
even received qurban. As a result, inequality occurs, where certain regions get
excess meat, while others are left untouched. Limited transportation facilities
such as refrigerated vehicles or logistics containers also hampered efforts to
deliver fresh meat in a short period of time. Therefore, the coverage of
distribution is still a homework that must be completed through innovation in
distribution models, strengthening local volunteer networks, and utilizing
technology such as digital-based distribution tracking so that qurbani
assistance is more equitable and equitable in all corners of the archipelago.
Second,
neatness in the governance of qurbani distribution is also a challenge in
itself, especially when the implementation of qurbani is carried out by many
parties simultaneously in a very limited time. Irregularities in the recording
of beneficiaries, mismatches in the amount of meat with the number of
residents, and unclear in determining the priority of recipients often cause
social conflicts in the community. In addition, in some areas, meat distribution
is carried out without careful planning, so there is no exact data on who has
received it and who has not. As a result, distribution becomes inefficient and
prone to overlap. The lack of training and a data-driven distribution
management system is a major factor causing this irregularity. To overcome
this, a neatly organized logistics and distribution management system is
needed, including the use of information technology and the involvement of
professional institutions so that each qurbani process is recorded, monitored,
and documented properly. Neatness of distribution is very important not only
for efficiency, but also to maintain public trust in the organizers of qurbani
worship.
Third, the fairness of the distribution of
qurbani meat is a fundamental challenge that is often of public concern,
especially when there is an inequality in distribution. It is not uncommon to
find distribution practices that are more in favor of certain parties, such as
community leaders, committees, or the nearest environment, while more needy
groups such as the poor and poor are neglected. In addition, some people in
urban areas often receive an excess of qurbani meat, while people in remote
areas, disaster areas, or conflict areas receive little or nothing. This shows
that the distribution has not been fully carried out based on the principles of
social justice and the needs of the recipients. To achieve equitable
distribution, it requires a data-driven approach, needs mapping, and
collaboration with local social organizations and volunteers who understand
local conditions. The application of managed qurban models such as canned
qurban can also be a strategic alternative to reach areas that have been neglected.
With fair distribution, the social and spiritual value of qurbani as a worship
that humanizes humans can truly be realized in people's lives.
With the above problems,more innovative distribution management is needed.
Technological advances in Indonesia have provided many benefits, including
religious activities. Islam as a religion that has many adherents in Indonesia
is one of the ones that has a positive impact. Many technological advances have
helped the activities of Muslims in carrying out worship in Indonesia.[16]
In practice, several institutions such as
BAZNAS, Lazismu, UCare, and Smile Humanity have implemented canned qurban
packaging (rendang or corned beef) as an innovative strategy for distributing
qurbani meat. The action is in accordance with MUI Fatwa Number 37 of 2019,
which allows qurbani meat to be processed first ("postponed" or
iddikhar) so that it is durable and can reach people who are difficult to reach
or affected by disasters.[17]
This solution not only expands the scope of distribution, but also supports
food security and the effectiveness of delivering benefits to recipients. This
model is very relevant for disadvantaged areas, disaster victims, and for
people who are not economically able to make full sacrifices.
Method
Research on canned qurbani is very
important in the context of modern literacy because it functions as a
scientific means to offer concrete solutions to the problem of the often
unequal and unequal distribution of qurbani animals. In various regions, the
distribution of qurbani meat often encounters obstacles such as limited
geographical access, excess stock in urban areas, and lack of supply in remote
areas affected by disasters. Canned qurban—which is an innovation in the form
of processing qurban meat into durable foods such as rendang and corned
beef—can effectively and efficiently bridge the distribution gap. Through the
paper, academics and practitioners can construct data-driven arguments, case
studies, and multidisciplinary approaches (fiqh, logistics, nutrition, and food
technology) to explain the validity of this model. In addition, papers can also
be an advocacy tool for zakat institutions, regional governments, and the
general public to be more open to modern distribution alternatives that remain legal
according to sharia, as affirmed in MUI Fatwa Number 37 of 2019.
This fatwa is an important legal basis for
Islamic social and philanthropic institutions such as Lazismu, Dompet Dhuafa,
or ACT in initiating processed qurbani programs. Through this approach, qurban
is not only an annual ritual, but also an instrument of empowerment and
equitable distribution of welfare, especially for people in the 3T
(disadvantaged, frontier, and outermost) areas. The processing of qurbani meat
is also considered more efficient in terms of distribution and storage, and is
able to extend the useful life of qurban. Thus, this fatwa shows the
flexibility of Islamic jurisprudence in answering the needs of the times,
without ignoring the principles of sharia.
This kind of literacy is needed because
there are still many people who view canned qurbani as "reducing the value
of worship," even though in substance it expands the benefits. Thus, the
writing of canned qurban papers is not only a scientific effort, but also part
of a social movement to come up with the idea of transforming the qurban system
that is more equitable, sustainable, and adaptive to the needs of the times and
the very diverse geographical circumstances of Indonesia.
Research Methods
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Result
Several institutions in Indonesia have
implemented the canned qurban program as an innovative solution for a more
equitable and sustainable distribution of qurbani meat. The National Amil Zakat
Institution (BAZNAS) is a pioneer in the Village Empowerment Qurban
program which processes qurbani meat
into rendang and canned corned beef, then distributed to 3T (Disadvantaged,
Frontier, and Outermost) areas and areas affected by disasters. Lazismu
(Muhammadiyah Amil Zakat Institute) is also active in similar programs, such as
Kurbanmu Siaga Pangan which produces canned rendang for community food
security. Dompet Dhuafa through the Sacrificial
Animal Distribution program has
utilized the canning method to reach people in the interior of Eastern
Indonesia and food-vulnerable areas. In addition, Rumah Zakat and ACT (Aksi
Cepat Tanggap) also process qurbani meat into ready-to-consume products in cans
to improve distribution efficiency and maintain nutritional quality. This
program supports the principles of sustainability and social welfare.
The Rendangmu Canned Qurban
Program was first held in 2016 at Lazismu in Kendal regency, Central Java
Province. Lazismu Central Java Area Manager Ikhwanussofa stated, in 2017 it
became very large, involving MSME actors. Then in 2020, there were instructions
and the Regional Executive of Muhammadiyah Central Java to carry out it
themselves. The first stage of this program is to bring sacrificial animals
from places that have a surplus of sacrificial animals, to remote places that
are still minus or economically weak. He said that in areas that are
economically weak, the da'wah is also weak. In areas that are economically
weak. Physical (physical) and spiritual intake are usually also lacking. So
Qurban Can Rendangmu is the second stage of the distribution program, namely
when Lazismu Kendal cans meat can have a longer impact, and then the benefits
are most felt when natural disasters occur, at evacuation points. So since
then, Lazismu Central Java has scaled up, which was previously only
distributed in villages, to be able to have a wider scope.
In
the last five years, the Muhammadiyah Amil Zakat Institute (Lazismu) Central
Java has been running the Rendangmu Canned Qurban Program. The Rendangmu Canned
Qurban Program is processed meat of sacrificial animals by packaging 200 gram
cans with rendang flavor. [18]Chairman
of the Central Java Lazismu Management Board, Dwi Swasana Ramadhani, stated
that the main goal of the Rendangmu qurban program is to optimize qurban meat,
which usually runs out in a short time, with canned qurbani the time can be
longer up to 2-3 years. The other purpose is as food security and disaster
response preparedness. With this program, Muhammadiyah can help manage
disasters more variedly.
The same thing was conveyed by
the Ikhwanussofa, that the substance of the implementation of the Rendangmu
qurban program is to bridge the concern over the gap between surplus and minus
areas, where in the minus area the qurbani meat accumulates, while in the minus
sangan area there is less and an imbalance between the amount of qurbani meat
and the number of recipients. This equity is what Lazismu is trying to do. It
can be summarized that Rendangmu has the goal of strengthening community food
security, especially in dealing with the pandemic (Covid-19), disaster
preparedness, stunting prevention and others. Rendangmu also provides services
that facilitate the community in performing qurbani worship, invites people to
behave in caring as part of an instrument of social change, provides education
to the community in building awareness of brotherhood between fellow humans,
distributes qurbani meat more fairly, evenly and prioritizes in the 3T
(disadvantaged, outermost and frontier) areas, as well as solutions to increase
people's needs for adequate nutrition.[19]
(Lazismu.org, 2025).
According
to Fundraising's manager, Samsudin, Lazismu Central Java carried out the
socialization preparation stage in the form of guides and databases, held
canvassing in crowded places, on special days. Maximizing with recitation and
socialization on campus, and others. Lazismu Central Java also socialized to
donors the previous year. Socialization is also carried out through social and
digital media. For depositing money to
buy sacrificial animals, it can be carried out through Lazismu districts and
cities. Lazismu in the Central Java region targets 6.8 billion, and 7.8 billion
is achieved. The existing obstacles include external issues related to public
understanding, namely related to whether or not qurbani is preserved in cans.
Internal constraints have not been structurally supported by the Muhammadiyah
leadership in the city district. Currently, 11 provinces have joined this
program.
PRONAS
(PT Cahaya Karimah Pratama) is a national company engaged in the processed meat
food industry, especially corned beef and rendang products in canned packaging.
Since the last few years, PRONAS has become a strategic partner of Lazismu
Central Java in the Qurban
Packaging program or also known as RendangMu.
This collaboration aims to process qurbani meat into durable products that can
be distributed to various remote and food-vulnerable areas. With production
facilities that already have halal certification from MUI and distribution
permits from BPOM, PRONAS guarantees a hygienic, quality, and food safety
production process.
The
sacrificial cows used in this program come from local breeders, especially from
Central Java and its surroundings, who have gone through a health and
feasibility verification process in accordance with Islamic law. The slaughter
of sacrificial animals is carried out on tasyrik days with procedures that meet
the provisions of fiqh, such as slaughter by Muslims, with sharp tools, and the
mention of the name of Allah. This process is directly supervised by the
Lazismu team, MUI, and also veterinarians to ensure the halal aspects and
health of sacrificial animals. After slaughter, the meat that has been cut is
then cleaned and distributed to the PRONAS plant for further processing.
At
the PRONAS factory, qurbani meat is processed into canned products such as
rendang, corned beef, and stews in packages of 200 grams to 500 grams. This
canning process goes through a hygienic cooking stage with high temperatures
(sterilization) to ensure that the meat can last up to 2 years without
preservatives. The final product is labeled "Qurban Lazismu" and is
tailored to the design of da'wah teachings. These cans are then packed in boxes
to be distributed evenly, not only during Eid al-Adha, but also in emergencies
such as natural disasters or food crises. This collaboration between Lazismu
and PRONAS proves that qurbani can be maximized not only in terms of worship,
but also in terms of social benefits and food sustainability.
Qurbani
meat in canned form has various advantages, especially in terms of distribution
and storage. One of its main advantages is the high durability of the product,
where processed meat such as rendang or corned beef can last up to two years
without preservatives because it goes through a modern sterilization process.
This is very helpful for distribution institutions such as Lazismu to
distribute qurbani not only in the short term during Eid al-Adha, but also in
future times when people are in dire need, such as when there is a disaster,
conflict, or food shortage. In terms of distribution, canned products are very
efficient because they do not require refrigeration or special tools, so they
can be sent to remote, isolated, or logistically prone areas without the risk
of damage. The weight is light, the shape is practical, and it is easy to
collect data and report. In addition, qurbani cans are also hygienic,
ready-to-eat, and easy for beneficiaries, especially those who have limited
cooking facilities. With attractive packaging and sharia labels, canned qurban
meat is also a modern Islamic media that is relevant to the needs of the times.
Therefore, this model is an effective solution in the equitable distribution of
the benefits of qurbani and the optimization of socio-religious worship.
Slaughter
documentation is disseminated online through whatsup, spreadsheets and videos.
The goal is so that the Qurban shohibul can directly witness the process of
slaughtering their sacrificial animals.
Distribution
from the factory to Lazismu Central Java, continued to Lazismu City/Regency
Area. Distribution from the City/Regency Region to Shohibul Qurban, as a food
security stock and to recipients of Disaster Victims, Poor Slum Areas, Region 3
T, and stunting prevention.
Conclusion and Discussion
The Rendangmu Canned Qurban program initiated by Lazismu is a strategic innovation
in responding to the problem of sacrificial animal distribution in Indonesia,
especially in the 3T area, disaster areas, and vulnerable communities. Since.
By processing qurbani meat into rendang and corned beef in sterile cans without
preservatives, Lazismu not only extends the shelf life of the product to two
years, but also ensures a more even, hygienic, and according to the needs of
the community. Apart from being a distribution solution, Rendangmu is
also used in stunting handling and disaster preparedness programs, showing
benefits across sectors. Support for this program is also strengthened by the
MUI fatwa Number 37 of 2019 which allows the processing and postponement of the
distribution of qurbani meat. The legality of brands that have been registered
with PDKI and the implementation of educational activities such as Tabligh
Akbar further confirm that Rendangmu is not just a product, but also
part of social da'wah and Islamic food literacy. Therefore, this program
deserves to be used as a national model in the development of modern qurbani
distribution that is fair, sustainable, and in accordance with sharia.
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