In Islamic teachings, giving gifts is recommended. This is a manifestation of friendship, respect, and affection between people. What about giving gifts of goods? The following is an explanation from the Head of the Indonesian Council of Ulama (MUI) Fatwa Division, Prof. Dr. KH. Asrorun Niam Sholeh.
Giving and receiving gifts is not merely politeness or a form of small talk in Islamic culture. More than that, it is part of the teachings of the Prophet Muhammad (peace be upon him), which contain profound spiritual and social values. In one of his hadiths, the Prophet (peace be upon him) said, “Give gifts to one another, and you will love one another.” (Narrated by Al-Bukhari).
Gifts are a medium for cultivating love, strengthening bonds of brotherhood, and spreading affection between people. It is no wonder that Muslims are encouraged not only to give but also to receive gifts with an open heart and a pure heart.
In another hadith narrated by Imam Ahmad from Abu Hurairah radhiyallahu ‘anhu, Rasulullah SAW said, “Accept the invitation, do not refuse gifts, and do not persecute the Muslims.” This recommendation emphasizes that gifts are a form of kindness that should not be underestimated.
In fact, in another more specific history, the Prophet Muhammad SAW said, “Whoever receives good from his brother without asking or being greedy, let him accept it and not reject it, because indeed it is a blessing that Allah Azza wa Jalla has sent him.” (HR. Ahmad, Ath-Thabrani, Ibnu Hibban, Al-Hakim, Sahih At-Targhib wat Tarhib). Gifts, in this context, are not just human gifts, but can be a channel of sustenance from Allah SWT.
However, as noble as this recommendation is, Islam still provides clear boundaries and guidelines. Not all gifts should be taken for granted. If the gift contains prohibited elements, either in substance or in the process of its acquisition, Muslims must exercise caution.
Gifts intended as bribes, gratuities, or forbidden food and drink are clearly unacceptable. Islam assesses gifts not solely on the giver’s intention, but also on their substance and impact on the recipient. In Islam, goodness cannot grow from something false.
Therefore, it is crucial to understand the context of permissible gifts, mainly when they are used for purposes such as clothing, prayer items, cosmetics, or household appliances. In everyday life, these items may seem trivial. Still, they contain impure materials or are produced in a way that is not in accordance with Islamic law. In that case, they can impact the validity of a Muslim’s worship and personal purity.
The Quran also strictly forbids the consumption of anything forbidden, as written in Surah Al-Maidah verse 3, “Forbidden to you are carrion, blood, pork, and (the flesh of) animals slaughtered in the name of something other than Allah…” This verse, although directed at food, also serves as a basis for the importance of avoiding anything forbidden, whether eaten or used. Because in Islam, maintaining physical and spiritual purity is part of obedience to the Provider of Sustenance.
Consumer Goods: A New Dimension in the Halal Context
Amidst growing Muslim awareness of the importance of halal certification in every aspect of life, consumer goods have become a new dimension that cannot be ignored. According to Act No. 33 of 2014 concerning Halal Product Assurance (UU JPH), these products are included in the category of products whose halal certification is mandatory, and this will be fully effective starting October 17, 2026.
In response, LPH LPPOM is offering the Halal On 30 program, accessible through bit.ly/HalalOn30, which provides a comprehensive understanding of the halal certification process in just 30 minutes. The LPPOM MUI Laboratory, which is accredited with ISO/IEC 17025:2017, also offers leather testing services to ensure the authenticity, quality, and halal status of leather products. Complete information can be accessed at https://e-halallab.com/.
Consumer goods are not just any objects. These are products that are not consumed but are used directly by humans, particularly by Muslims in their religious activities and daily lives. If the ingredients are derived from animal sources, such as cow, goat, or even exotic animal hides, their halal certification becomes crucial, not only to maintain the sanctity of religious practices such as prayer, but also as a form of adherence to sharia principles in the use of goods.
The Head of the Indonesian Council of Ulama (MUI) Fatwa Division, Prof. Dr. KH. Asrorun Niam Sholeh, MA, emphasized that in Islam, halal is not just about eating and drinking. “Halal is half of religious matters,” he emphasized. According to Sharia law, the use of animal products for consumer goods must be guaranteed to be pure.
The use of animal products whose meat is permissible to eat and slaughtered according to Sharia is acceptable for consumer goods. The use of animal skin, whether from animals that are pure and unfit for consumption (meat that is not permissible to eat), for material is permissible after it has been purified through tanning. The exception is the skin of dogs, pigs, and animals born from both, which are clearly forbidden.
Cowhide, for example, is considered impure if not slaughtered according to Islamic law. However, through the tanning process, the skin can become pure and suitable for use, although it is still not permissible to consume. This is why, according to him, ensuring halal status must be pursued through a thorough Islamic jurisprudence approach and professional audit.
Furthermore, Kiai Niam explained the importance of understanding the difference between prohibited consumption and prohibited use. Not everything that is forbidden to eat is automatically forbidden to use. Crocodiles, for example, are considered prohibited for consumption. Still, their skin may not be banned for use as a shoe or bag material as long as certain conditions in Islamic law are met. Conversely, not everything impure in substance is unusable. In the case of animal skins not slaughtered according to Islamic law, tanning is a purification method approved by Sharia.
“This is where understanding the sharia aspects is crucial, which are then translated into inspection or audit mechanisms. Some animals, such as crocodiles, are haram for consumption, but not all haram for consumption are haram for use. This again highlights the importance of ensuring the halal aspects of consumer goods,” he said. Therefore, education regarding the jurisprudence of the use of goods is crucial, so that people do not make the wrong decision, especially when receiving gifts in the form of consumer goods.
Halal Gifts Require Good Intentions and Verification
Regarding giving gifts, the principle of building closeness is that we are encouraged to give each other gifts. However, when giving a gift, we must also ensure that the gift has value and is trustworthy. In the Islamic context, one consideration of value is that it is suitable for use. The item must be obtained in a halal manner, its substance must be good, and it must be usable.
“If, for example, it is discovered that the gift is stolen, we should not accept it, or if the gift is clearly forbidden. Therefore, our attitude conveys that it is forbidden for us. The important thing is to communicate well. This is where educating both the giver and the recipient is crucial,” said Kiai Niam.
He added that there are certain conditions required for giving gifts. We should not accept gifts related to the office that could influence decisions; this could be categorized as gratuities. Gifts to those in authority or officials are also prohibited according to Sharia. Giving gifts that are materially forbidden or impure is also prohibited.
Therefore, the person giving the gift must also ensure that the gift is halal and suitable for use. In the context of consumer goods, it must be fit for consumption, not expired, and halal.
However, if we don’t know whether it’s halal, it’s our responsibility to find out. The simplest way is to ensure it has obtained halal certification. Or at least, the item to be used has a recommendation for Sharia compliance in its use and utilization. “Because it may not be related to food, but rather to the permissibility of use,” explained Kiai Niam. (SFL)
Source: https://halalmui.org/jurnal-halal/174/
