Giving gifts is a common practice in social life. Islam even encourages Muslims to exchange gifts because doing so strengthens relationships and fosters affection among people. The Prophet Muhammad (peace be upon him) said:
تَهَادَوْا تَحَابُّوا
“Exchange gifts with one another, and you will love one another.”
This hadith demonstrates that gift-giving is fundamentally a commendable act. Gifts serve as a means of strengthening brotherhood, removing resentment, and cultivating compassion within society.
However, Islam does not merely consider the outward form of an action. It also examines the intention and motive behind it. For this reason, the Prophet (peace be upon him) reminded believers:
إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ
“Actions are judged only by their intentions.” (Sunan al-Bukhari and Muslim)
This principle is crucial in understanding the ruling on giving gifts to public officials. A gift given to a friend, relative, or neighbor is clearly different from a gift given to someone because of their position as an official or holder of authority.
When a gift is presented to an official after a matter has been settled, a question naturally arises: is the gift genuinely an expression of gratitude, or is it an investment intended to secure favorable treatment in the future? It is in this context that Islam issues a very stern warning. The prophet (peace be upon him) said:
هَدَايَا الْعُمَّالِ غُلُولٌ
“The gifts received by officials are a form of ghulul (misappropriation or corruption).” (Sunan Ahmad)
This hadith indicates that gifts connected to a person’s office are no longer ordinary gifts. Public officials already receive salaries and benefits from the state in return for performing their duties professionally. Therefore, accepting gifts from individuals who have interests tied to the official’s authority can create conflicts of interest, injustice, and abuse of power.
In modern contexts, such practices are often categorized as gratification. Gratification may take the form of money, goods, commissions, discounts, travel tickets, or any other benefits connected to a person’s official position. Although these may be presented as “tokens of appreciation,” they can effectively function as a means of influencing decisions or obtaining preferential treatment.
The issue becomes even more serious when an official directly requests fees, kickbacks, commissions, or other benefits as a condition for awarding contracts or providing services. Such practices fall under “risywah” (bribery), which is strictly prohibited in Islam. The purpose is no longer to maintain good relations but rather to gain advantages through the misuse of authority.
The Qur’an warns:
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ
“Corruption has appeared on land and sea because of what people’s hands have earned.” (QS. ar-Rum [30]: 41)
This verse aptly illustrates the destructive consequences of corruption, bribery, and abuse of authority. When public office becomes a tool for personal gain, the damage extends beyond the individuals involved. It undermines public service, justice, and society’s trust in government institutions.
For this reason, Islamic ethics require that relationships between citizens and public officials be built upon professionalism, transparency, and trustworthiness. Members of the public should not feel obliged to give gifts to officials for services that are already part of their official duties. Likewise, officials must not exploit their positions to seek benefits beyond the rights and compensation legitimately granted to them.
Reference:
The Council for Religious Opinion and Reform of the Central Board of Muhammadiyah, “Hukum Memberi Hadiah Kepada Pejabat”, Majalah Suara Muhammadiyah ed. 108, 2023.
