Prohibitions on trading in Islam

One, Don't sell haram goods.

Selling haram goods is clearly not permitted in Islam, and the Prophet never did that either. Therefore, stay away from trading in goods that are not clearly halal, such as liquor, cigarettes, statues and so on. The Prophet said: "The trade in khamr is forbidden" (HR. Bukhari). "Indeed, if Allah has forbidden a people to eat something, He will also have forbidden the proceeds from its sale." (HR Ahmad)

Two, don't force it.

This is a phenomenon that occurs quite often in our society, where farmers are forced to sell their crops to grain traders just because they owe them fertilizer previously. The Prophet's hadith states that sellers and buyers have the right to khiar, namely the opportunity to think while they are not separated. This is to suppress dishonesty.

Three, don't pretend to buy

A hadith narrated from Ibnu Umar R.A said, in fact Rasulullah SAW has prohibited buying and selling using the najshi method, namely pretending to pay a higher price so that other buyers will be deceived.

Four, transactions outside the market are prohibited

It was narrated from Ibnu Umar R.A. he said: "Indeed, Rasulullah S.A.W forbade holding merchandise before it arrived on the market. This is a statement from Ibn Numair. Meanwhile, according to other narrators, the Prophet S.A.W actually prohibited the purchase of merchandise before it was marketed."

Five, Do not hoard goods

It was narrated from Abdullah bin Mas'ud R.A. He said: From the Prophet SAW that the Apostle forbade holding back the purchase (hoarding) of merchandise. The issue of hoarding is a bit complicated, so various accusations are ultimately difficult to prove. The government panicked when the price of beef hit Rp 120,000 per kilogram. Feedlot operators were raided on suspicion of deliberately withholding their cattle from slaughter, even though the animals had not yet reached the necessary weight; the police were left empty-handed. Hoarding is the practice of purchasing goods in large quantities, storing them for a period, and releasing them only when prices have skyrocketed. It is an unjust act. Its consequences are manifold, including the disruption of market trading mechanisms, the display of selfishness, and the destruction of other merchants' livelihoods. It is narrated by Ma’mar bin Abdullah that the Messenger of Allah said: “No one hoards but a sinner.” (Reported by Muslim).

Six, Do not be a broker

The main difference between real traders and "brokers" is that "brokers" do not pay cash for merchandise and also do not mention the price when picking up the goods. This often happens in livestock. Belantik often brings the farmer's cows or goats to market without leaving any money behind. The new price will be decided later after the item is sold.

Narrated from Ibnu Abbas RA he said: Rasulullah S.A.W forbade middle people (become brokers?) to take the opportunity to buy merchandise to sell to village people. It was narrated from Anas bin Malik RA that he said: We are prohibited from selling merchandise to middle people (as brokers) to sell to village people, even if that person is their brother or father. In trading science they are called middlemen, but they do not behave in the sense of true traders.

Or, recently we heard about a system for selling goods using the dropshipping method. Here, someone sells a product to buyers (consumers) without buying the product first. The buyer is looked for first, and if there is already a buyer who has ordered and paid, then contact the official agent. Then the wholesaler will send the goods directly to the buyer's address in the name of our shop. The Prophet reminded us not to sell goods that do not belong to us, because this could harm other parties.

Hakim bin Hizam once asked Rasulullah sallallaahu'alaihi wa sallam: "O Rasulullah, there is someone who comes to me and asks me to sell him something that I don't have yet, by first buying it for him from the market?" The Messenger of Allah answered: "Do not sell something that you do not have" (HR Abu Daud, Ibn Majah, Tirmidhi and Nasai).

Seven, Pay in cash, don't go into debt

Delayed payments are so common in traditional trading, they call them “debts”. However, the situation sometimes goes too far. My studies with traders reveal just how many suffer losses—or even go bankrupt—because their receivables remain unpaid for months or years. This is often referred to as "defaulting" or "absconding with the money." For traders dealing in commodities like mangoes or coconuts—who often operate with limited capital—having tens or hundreds of millions in receivables go unpaid can destroy their businesses. This happens frequently.

In reality, this is not debt in the conventional sense. A standard loan involves a clear agreement to lend money for future repayment. In trade, however, what occurs is a delayed payment—often forced upon the seller by the buyer’s dominant position within the trading system and supply chain.

Islamic law regarding debt is very strict; dozens, perhaps hundreds, of Hadiths address this issue. In trade, debt would actually be unnecessary if every transaction were conducted on a cash basis—an immediate exchange of goods for money. A Hadith narrated by Usamah bin Zaid (may Allah be pleased with him) states, "Indeed, riba (usury) lies in the deferment of payment." The Prophet (peace be upon him) said, "Exchanging silver for gold constitutes riba unless the exchange takes place on the spot. Exchanging wheat for wheat is riba unless the exchange takes place on the spot. Exchanging dates for dates is also riba unless the exchange takes place on the spot."

The key point is that value changes due to the factor of time. One Hadith deserves special emphasis: "...indeed, the best among you is the one who is best in repaying debts."

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DO'S AND DON'TS IN TRADING AGRICULTURAL PRODUCE

Agricultural products possess unique characteristics that shape their own specific trading ethics. Unlike manufactured goods, agricultural commodities lack uniformity and are perishable. Consequently, managing their trade—from producer to end consumer, from muddy fields to spotless dining tables—presents a distinct challenge. Two aspects are involved here. The physical aspect encompasses harvesting, cleaning, sorting, packaging, storage, and transportation. Meanwhile, the financial-economic aspect involves the offering of goods, price negotiation, reaching agreements, payment, credit arrangements, and so forth.

All of this involves people. From upstream to downstream, numerous transactions and relationships take place. This chain involves, at the very least, farmers, laborers, transport providers, collectors, wholesalers, and consumers. These interactions constitute commercial dealings that require proper regulation. For instance, practices such as gharar (uncertainty/ambiguity), breach of promise, fraud, misinformation, delayed payments, and unpaid debts must be avoided.

Agricultural trade systems tend to be complex and costly due to the nature of how these products are concentrated and then distributed—unlike industrial goods, which follow a purely distributive marketing process. Factors driving up costs include the fact that agricultural products (especially food) are voluminous or bulky, leading to high transport expenses; supplies are small-scale and geographically dispersed; goods are perishable; and product characteristics vary based on specific geographical origins.

Trading to earn a livelihood must be approached with care; beyond involving many people, it entails making offers, skillfully reading situations, and navigating the potential for profit or loss. The following trading ethics are derived from teachings found—whether implicitly or explicitly—in scripture and Hadith, as well as from the direct example set by the Messenger of Allah (SAW).

First: Grounded in the motivation of worship

Fundamentally, all work must be undertaken with the intention of pleasing Allah (lillahi ta’ala). "Indeed, deeds are judged by intentions, and each person shall receive what they intended. Whoever migrates for the sake of Allah and His Messenger, their migration is for Allah and His Messenger; and whoever migrates for worldly gain or to marry a woman, their migration is for that which they intended." (Narrated by Al-Bukhari and Muslim).

Every job—and the contribution that job makes to the community's economic system—transcends mere financial gain. Every economic activity inherently contains a social dimension. The value of the goods we purchase often exceeds the price we pay for them. Consider, for instance, someone who is hungry during the workday while carrying out an important assignment for their employer: is a plate of rice and side dishes costing Rp 15,000 truly comparable to the successful completion of their task that day? That lunch, costing only fifteen thousand, might well have enabled them to secure a one-million-rupiah bonus from their company.

The Apostle has given an example. When he first started trading, he was only 12 years old. Rasul traded by following his uncle, Abdul Munthalib, to the land of Sham (Syria). When he was 15-17 years old, Rasul was trading independently, to the point that he became the leader of a group of traders. Until finally, his skills in trading attracted the attention of the rich widow Siti Khadijah. He also married Khadijah and his trading business became increasingly successful. Yes, that is the fruit of a sincere intention. Everything that is intended to seek Allah's approval will definitely make it easier.

Because trading is worship, don't abandon your main worship. Surah Al Jumu'ah verses 9 and 10 always remind us of this: "O you who believe, when you are called to perform prayer on Friday, then hurry to remember Allah and abandon buying and selling. This is better for you if you know. When the prayer has been performed, then scatter on the face of the earth; and seek the grace of Allah and remember Allah a lot so that you may be successful."

Two, be honest and open

The temptation to be dishonest is great in trading. So the Prophet warned: "Indeed, traders (businessmen) will be resurrected on the Day of Resurrection as criminals except those traders who fear Allah, do good and are honest." (HR Tirmidhi). Another hadith for example: "Traders are immoral". Among the companions there were those who asked: "O Messenger of Allah, hasn't Allah permitted buying and selling?" Rasulullah answered: "Yes, but they often lie in what they say, they also often swear but their oaths are false" (HR Ahmad).

However, when traders can be honest, that is the key to success. The Apostle has proven it. Rasul is increasingly known for his honesty when trading. He never reduces the measurements on the scales, always says what is true about the condition of the goods, whether there are advantages or disadvantages to the goods. In fact, Rasul often exaggerates the scales to please his consumers. For his honesty, he was awarded the nickname Al-Amin (ie someone who can be trusted).

The Koran emphasizes the importance of honesty in trading. "Perfect the measure and do not be among those who cause harm, and weigh with straight scales. And do not harm people in their rights and do not run rampant on this earth by causing mischief." (AsySyu'araa: 181-183). Other verses that are similar to this, for example, are Ar-Rahmaan verse 9, Al-an'aam verse 152, and Al-israa verse 35.

In line with this, don't make excessive promises and oaths. For example, praising its quality, durability, advantages, etc. Oaths are not good, especially if you swear falsely. Swearing something that you are not sure is true is clearly a lie that Allah hates. Narrated from Abu Hurairah, Rasulullah SAW said: "An oath sells merchandise, but it erases blessings."

In trading, Rasulullah SAW never committed fraud. Narrated from Abu Huraira RA: The Messenger of Allah once passed a pile of food, then he put his hand into it, then his hand touched something wet, so he asked, "What is this, O owner of the food?" The owner replied, "The food was exposed to rainwater, O Messenger of Allah." He said, "Why don't you put it in the food section so that people can see it? Know that whoever cheats is not from our group." (HR. Muslim). In another hadith, the Prophet said: "Whoever cheats, he is not among us. People who commit treason and deception, their place is in hell" (HR. Ibnu Hibban)

In this context, before the sale and purchase agreement is completed, carefully examine the goods to be purchased. Be careful before buying. As narrated by Abu Hurairah RA, Rasulullah S.A.W has prohibited two ways of buying and selling, namely mulamasah (the buyer only touches the item being sold without examining it) and munabazah (ie the buyer throws something at the item being sold without examining it).

Muzabanah is classified as an unclear sale and purchase. This means that merchandise cannot just be appraised, it must be weighed. We still frequently encounter this practice among pengijon—traders who purchase unhusked rice while the crop is still standing in the field, usually one or two weeks before the actual harvest. This practice ought to be stopped immediately.

Muzabanah—such as exchanging fresh dates for dried dates—is prohibited. Because it is difficult to accurately value the goods involved, barter is generally discouraged. A hadith recounts an instance involving the barter of high-quality dates for low-quality ones; the Prophet advised against this. If one wishes to acquire high-quality dates, one should first sell the low-quality ones and use the proceeds to purchase the better quality dates.

However, in one narration, barter is deemed permissible. As long as the commodities are of different types, a disparity in weight or volume is not an issue. Conversely, if the barter involves commodities of the same type, the exchange must be immediate (spot transaction) and the quantities equal; otherwise, it constitutes riba (usury). For example, bartering "Pandan Wangi" rice for a larger quantity of "Raskin" (subsidized) rice is permissible because the goods are of different types. However, bartering goods of the same type requires an immediate, equal exchange. And Allah knows best.

Third: Sell high-quality goods.

Another principle upheld by the Prophet in trade was maintaining the quality of the merchandise. He never sold defective goods, as doing so would disadvantage the buyer and potentially incur sin for the seller. It is narrated by Uqbah bin Amir (RA) that he heard the Prophet say: "A Muslim is the brother of another Muslim; it is not lawful for a Muslim to sell defective goods to his fellow Muslim without disclosing the defect" (Narrated by Ibn Majah).

At the same time, disparaging the merchandise of others is also prohibited. When engaging in trade, one should conduct business properly and in accordance with religious law. There is no need to badmouth others' goods simply to drive all consumers toward oneself. This is considered a sin. The Prophet said: "Let no one of you sell with the intention of disreputing what someone else is selling" (HR Muttafaq Alaih).

Fourth, earn a reasonable profit.

We often encounter merchants who sell goods at prices far exceeding their actual cost. They attempt to maximize profits without regard for the consumer's situation. Such unscrupulous practices were never adopted by the Messenger of Allah (SAW).

In contrast, the Prophet (SAW) always sought a fair and reasonable profit. When asked by a buyer about his cost price, he would disclose it with complete honesty. Ultimately, the Prophet’s objective in trading was not merely to pursue worldly gain, but rather to seek blessings from Allah (SWT). "Whoever desires the harvest of the Hereafter—We increase for him in his harvest. And whoever desires the harvest of this world—We give him thereof, but there is not for him in the Hereafter any share." (Ash-Shura: 20).

Fundamentally, a trade transaction arises from a state of mutual need between two parties; therefore, the transaction should yield mutual benefit. In accordance with the guidance of the Messenger of Allah, trade must be grounded in the principles of mutual need and mutual consent. To achieve this noble objective, one must honestly disclose the condition of the goods and reach a mutual agreement regarding the price, the nature of the goods, and the method of delivery to the buyer. The Messenger of Allah said: "Let no two parties involved in a sale part ways without mutual consent" (Narrated by Ahmad). "Indeed, trade is valid only when based on mutual consent" (Narrated by Ibn Majah).

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THE MUHAMMAD SAW TRADING ETHICS

“Engage in trade, for nine-tenths of one’s livelihood comes from trade” (Hadith).

The title above is drawn from the Prophet’s counsel; in essence—become an entrepreneur. Prophet Muhammad was an entrepreneur, as were his wife and his companions. Islam itself arrived in the region through Muslim entrepreneurs from the Middle East and China who stopped here during their travels. By becoming entrepreneurs, we gain greater economic independence and find it easier to help others, seek knowledge, and perform acts of worship. We can emulate the self-reliance and entrepreneurial spirit of Prophet Muhammad.

In his youth, the Messenger of Allah worked as a shepherd, tending to the flocks of others. At the age of twelve, he began to follow the path of his people; his uncle, Abu Talib, invited him to join a trading caravan bound for the Levant (Ash-Sham).

The Messenger sold goods belonging to Khadijah in the Levant and received a share of the profits. The Quraysh tribe was renowned for its trading prowess; they traveled to Yemen in the winter and to the Levant (Syria) in the summer. Abdullah, the Prophet’s father, was also a merchant; he fell ill and passed away while returning from a trading journey to the Levant.

When the Messenger Muhammad was twenty-five years old, Abu Talib secured a job for him with Khadijah, the wealthiest businesswoman in Mecca at the time. Khadijah offered a wage of four camels. For the first time, our Prophet led a trading caravan along the major trade route connecting Yemen and the Levant. The venture was a resounding success, yielding profits far greater than any previous trading mission had achieved. Thus, at his core, our Prophet was a resilient and capable worker.

The Prophet’s entrepreneurial aptitude was cultivated early on through his work as a shepherd. He tended the sheep of the Quraysh while still very young, helping to lighten the financial burden borne by his uncle. He wished to earn an income and achieve self-reliance, rather than remaining idle or merely playing. As a merchant, Muhammad embodied four keys to business success: siddiq (truthfulness), amanah (trustworthiness), fathonah (intelligence, shrewdness, and an understanding of business management and strategy), and tabligh (the ability to communicate effectively and persuade associates or buyers).

The book “Muhammad as a Trader” by the Pakistani author Afzalurrahman offers comprehensive guidance on how a Muslim should conduct themselves regarding the spending and management of wealth—going far beyond simple buying and selling. Prophet Muhammad established foundations of ethics, morality, and work ethic that were ahead of their time. Islamic business ethics—characterized by openness and a commitment to satisfying business partners—are grounded in the principle of mutual benefit. These concepts align with modern principles such as customer orientation, the pursuit of excellence, competence, efficiency, transparency, and fair competition.

The way the Messenger of Allah conducted trade serves as an exemplary guide for us. In his 1978 book The 100: A Ranking of the Most Influential Persons in History, Michael Hart ranked him number one on the list. Hart stated, "...Muhammad was ‘supremely successful’ in both the religious and secular realms." Indeed, Muhammad achieved success in both religious and worldly affairs.

The Prophet Muhammad's reputation in the business world was reported by, among others, Ibnu Hisyam and Muhaddits Abdul Razzaq. When he reached adulthood, the Prophet chose work as a trader/entrepreneur. When he didn't have capital, he became a trade manager for investors (shohibul mal) based on profit sharing with a large Makkah investor: Khadijah. The Apostle four times led trading expeditions for Khadijah to Syria, Jorash, and Bahrain in the east of the Arabian Peninsula. For more than 20 years, the Prophet Muhammad SAW was active in the field of entrepreneurship (commerce), so that he was known in Yemen, Syria, Basrah, Iraq, Jordan and trading cities on the Arabian Peninsula.

Since before becoming the mudarib of Khadijah's property, the Prophet often made business trips, such as to the city of Busrah in Syria and Yemen. In Sirah Halabiyah it is said that he made four trade visits for Khadijah, two to Habsyah and two more to Jorasy, as well as to Yemen with Maisarah. He also made several trips to Bahrain and Abyssinia. The trade trip to Syria was Khadijah's fifth journey, in addition to her own journey - the sixth - including a trip undertaken with her uncle when the Prophet was 12 years old.

In his mid-30s, he was heavily involved in trading like most other traders. Three of the Prophet's trade trips after marriage have been recorded in history: first, a trade trip to Yemen, second, to Najd, and third to Najran. It is also said that in addition to these journeys, the Prophet was involved in large trade affairs, during the Hajj seasons, at the Ukaz and Dzul Majaz trade festivals. Meanwhile, during other seasons, the Prophet was busy taking care of the wholesale trade in the markets of Mecca.

In conducting his business, Prophet Muhammad applied sound and reliable management principles, ensuring his ventures were consistently profitable. He integrated management values ​​into both his personal life and business practices, expertly managing processes, transactions, and relationships with all stakeholders involved.

Regarding how he managed his business, Prof. Afzalur Rahman writes in the book Muhammad: A Trader: “Muhammad did his dealing honestly and fairly and never gave his customers cause to complain. He always kept his promise and delivered on time the goods of quality mutually agreed upon between the parties. He always showed a great sense of responsibility and integrity in dealing with other people.” He further notes: “His reputation as an honest and truthful trader was well established while he was still in his early youth.”

Based on Afzalur Rahman’s account, it is evident that Prophet Muhammad was a merchant who was honest and fair in establishing business agreements. He never gave his customers cause for complaint, and his reputation as an honest and truthful trader was widely recognized from his youth. Yet, for many merchants, "honesty" is often a difficult standard to uphold.

As a debtor, Prophet Muhammad never defaulted on his obligations to creditors. He frequently repaid debts before the due date—as demonstrated in the case of a 40-dirham loan from Abdullah ibn Abi Rabi‘. Often, the repayment exceeded the original loan amount as a gesture of appreciation toward the creditor. On one occasion, he borrowed a young camel and subsequently instructed Abu Rafi‘ to return it in the form of a fine, seven-year-old camel. He said, “Give him that camel, for the best among people is the one who repays his debt in the best manner” (Narrated by Muslim).

The art of trading involves more than just proficiency in arithmetic—addition, subtraction, and multiplication—which rely on the left brain (rationality). To succeed as a merchant, Ipo Santosa (2008), in the book Muhammad as a Merchant, highlights the necessity of utilizing the right brain. The right brain is associated with emotions, friendliness, sincerity, gratitude, and finding meaning in life. The Prophet demonstrated the effectiveness of this approach.

Deception is forbidden. The Quran contains a passage stating, "Allah has permitted trade." This means that Allah sanctions entrepreneurship and marketing.

Consider also the words of Robert T. Kiyosaki: "The rich seek and build networks, while the poor look for jobs." Why? In accordance with Metcalfe's Law, the value grows exponentially. Islam never hinders entrepreneurs from earning material wealth; rather, such wealth is the ultimate outcome achieved after navigating a process that prioritizes blessings, trust, and the strengthening of social ties.

Engage in trade to help others—specifically, to assist those in need. People will not make a purchase unless they have a need for the product. "The best of people are those who bring the greatest benefit and are most useful to others."

 

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Those Who Spread Islam to Indonesia Were Skilled Merchants

Consistent with the narrative above, combining economic activity with the propagation and development of the faith was a lifestyle adopted by many of the preachers who introduced Islam to the archipelago. They were simultaneously merchants, preachers, and religious teachers. The “Wali Songo” (Nine Saints) also followed this practice; their economic activities were not driven solely by profit but were oriented toward dakwah (religious outreach). Conducting business ethically and profitably was also among the lessons they imparted to the community at the time.

It was merchants who spread Islam throughout the archipelago—specifically, knowledgeable merchants who acted as religious teachers (ustadz) alongside their trade. Muslim merchants arrived and conducted business at coastal trading hubs. Malacca and its surrounding ports—such as Perlak and Samudra Pasai—served as key transit points for merchants during that era. They would reside in these locations for extended periods, waiting for the seasonal winds to change. It was during these waiting periods that intermingling occurred among merchants of diverse nationalities and with the local population. This fostered an exchange of customs, cultures, and even religions—facilitated not only through trade but also through assimilation via marriage.

Among these merchants were individuals from Arabia, Persia, and Gujarat, the majority of whom were Muslim. Consequently, settlements of Muslim merchants began to flourish along the coast. These ports served as gateways and centers for the dissemination of Islam across Indonesia. This explains why the major cities of Islamic kingdoms were typically situated along the coast or at river estuaries—examples include the kingdoms of Perlak, Samudra Pasai, Palembang, Banten, Sunda Kelapa, Cirebon, Demak, Jepara, Tuban, Gresik, Banjarmasin, Gowa, Ternate, and Tidore. History records that since the beginning of the Common Era, traders from India and China have maintained trade relations with the people of Indonesia. Many historians, relying on Chinese accounts from the Tang Dynasty era, believe that Islam arrived in Indonesia during the 7th century. There are varying opinions regarding exactly when Islam entered Indonesia—with some citing the 7th century, others the 11th, and some the 13th—each supported by different forms of evidence.

Some argue that Islam came to Indonesia from India, others from China, and still others from Arabia; however, the vast majority of historians agree that the bearers of Islam to the archipelago were traders. This conclusion stems from the fact that, prior to the arrival of Islam, trade connections already existed involving Arabs, Persians, Indians, and the Chinese in Aceh, Sumatra, and the surrounding regions. Evidence of the presence of Gujarati (Indian) traders includes Gujarati-style tombstone carvings and traces of Indian Islamic cultural influence. The presence of Persian traders is evidenced by the use of the title "Shah" among Indonesian kings.

One theory, known as the "Mecca Theory," posits that Islam arrived in Indonesia directly from the Middle East via Arab-Muslim traders around the 7th century CE. This is supported by the fact that many Arab traders settled along the coasts of the Indonesian archipelago. As early as 916 CE, Al-Mas’udi encountered Arab communities from Oman, Hadhramaut, Basra, and Bahrain in Sumatra, Java, and Malacca. The emergence of "Arab Quarters" (Kampong Arab) and the presence of Arab traditions within local society are also considered strong evidence.

Meanwhile, the role of Chinese traders is evidenced by the accounts of merchants and naval figures—such as Ma Huan and Admiral Cheng Ho—who introduced Islam to the coastal and inland areas of Java and Sumatra.

A different manifestation of the role played by local merchants in the development of Islam can be seen in the Sarekat Dagang Islam (SDI)—or Islamic Trading Association—which later evolved into Sarekat Islam (SI). Indigenous batik merchants felt marginalized and disadvantaged by the overwhelming dominance of overseas Chinese traders in the sale of batik materials. To address this, batik merchants from Solo, led by H. Samanhudi, established the SDI in 1911. Its objectives were to advance trade, counter the monopoly held by Chinese merchants, and promote Islam.

The organization grew rapidly due to its nationalist and religious character, as well as its support for improving economic networks. The groundwork for the organization had been laid as early as 1909, with Muslim merchants uniting to compete against foreign traders—such as those of Chinese, Indian, and Arab descent. However, the organization subsequently weakened after being infiltrated by groups harboring ulterior motives and engaging in politics.

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ISLAMIC ETIQUETTE IN TRADE

Farming and trading have long gone hand in hand; the very purpose of farming is often to sell the produce. Islam attaches great importance to the practice of buying and selling. It even elevates the status of merchants, making this profession the first to be honored with the obligation of paying zakat (alms). Historically, it was merchants—driven by economic necessity to travel across the globe—who played a pivotal role in spreading Islam, including to the Nusantara region.

Trading—buying and then selling—or entrepreneurship—creating something and then selling it—is a noble profession that facilitates the arrival of God’s (Allah SWT) provision. A hadith states: "Nine out of ten doors to livelihood are found in trade." Our Prophet, Muhammad (PBUH), was himself a true merchant. Historical records indicate that he began his business career at the age of twelve. He was known as an honest, friendly, and successful merchant, earning the titles Al-Shiddiq (The Truthful) and Al-Amin (The Trustworthy).

Prophets, Messengers, and Companions are Traded

Working to earn a living through trade, farming, or animal husbandry was never considered beneath the dignity of the Prophets and Companions, nor did it diminish the quality of their tawakkul (reliance on God). Even after becoming Caliph, Abu Bakr would go to the market every morning carrying garments to sell. When Umar and Ubaidah bin Jarrah encountered him, they asked, "How can you engage in trade while serving as the leader of the Muslims?" Abu Bakr replied, "How else am I to support my family?" This was despite the fact that, like Umar, he was entitled to a share from the Baitul Mal (public treasury).

During the time of Prophet Muhammad, women were permitted to participate actively in the economy. Khadijah (the Prophet's wife) and Qailah Umm Bani Ahmar are examples of successful businesswomen. There was also Asy-Syifa, a woman entrusted by Caliph Umar with the role of managing the market in Medina.

We have frequently heard the stories detailing the arduous journeys undertaken by the Prophets and Messengers to spread the faith revealed to them. We have known these accounts since childhood, and they continue to be retold in various sermons and religious observances. Their struggle was truly immense; the challenges they faced were far beyond those encountered by the average person—they were truly formidable.

Like ordinary human beings, Prophets and Messengers required food, clothing, and shelter. They did not simply receive these necessities in the same way they received divine revelation; they had to work to obtain them, just as other people do. A Hadith states: "God never appointed a Prophet who did not tend sheep or goats."

Beyond providing for themselves, Prophets and Messengers also had to support their families, necessitating work. Conveying revelation, upholding God's religion, and tending to the community did not require them to abandon their economic lives.

Throughout history, Prophets worked like ordinary people to sustain themselves. Surah Al-Furqan, verse 20, reads: "And We did not send before you, [O Muhammad], any of the messengers except that they ate food and walked in the markets." The marketplace is a place where people of diverse characters gather.

The Prophets engaged in actual work and trade. Prophet Moses (Musa) worked for Prophet Jethro (Syuaib); Prophet David (Daud) was a craftsman who made armor; Prophet Joseph (Yusuf) served as a royal advisor and warehouse overseer; Prophet Zechariah (Zakaria) was a carpenter; and Prophet Enoch (Idris) was a tailor.

Prophet Abraham (Ibrahim) produced earthenware for household use, while Prophet Moses was a master builder who designed and oversaw the construction of monumental structures in Egypt. Similarly, before being appointed as a prophet at the age of 30, Jesus (Isa) is often depicted in Christian art as a shepherd tending to goats; there are also accounts suggesting he worked as a carpenter.

The Prophets worked because they refused to exploit their status or rely on their communities for their livelihood. The Messengers engaged in various trades, utilizing manual skills and other abilities. "No food is better for a person to consume than that which is earned through the work of their own hands; indeed, the Prophet of Allah, David (Dawud), ate from the work of his own hands" (Hadith). Prophet David earned his living through manual labor as a blacksmith; he crafted items such as suits of armor and sold them in the market to support himself and his family. Prophet Solomon (Sulaiman) was the first person to create gold-plated ornaments.

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COOKING ACCORDING TO ISLAMIC PRINCIPLES

In principle, cooking is one part of the food processing process. The full range of processing methods includes preservation, packaging, and storage (such as canning), as well as roasting, boiling, frying, and so on. Generally, the processing of protein-rich foods can be carried out through physical, chemical, or biological means. Physical processing usually involves crushing or heating; chemical processing utilizes organic solvents, oxidizing agents, alkalis, acids, or sulfur dioxide; and biological processing involves enzymatic hydrolysis or fermentation. Among these methods, heat-based processes—such as sterilization, cooking, and drying—are the most commonly employed.

Halal (permissible) and thoyyib (wholesome/good) food encompasses both the raw ingredients and the cooking method itself. In the context of thoyyib, food—as a source of energy for life—cannot simply be consumed without regard for its quality.

Cooking is a daily activity; surely, Islam provides guidance on it. Yet, have we ever asked ourselves if our current cooking methods align with Islamic teachings? Let us explore the extent of Islam's guidance on this matter.

Cooking is an act of worship. Prepare food that is halal and thoyyib, avoiding anything syubhat (doubtful) regarding its permissibility. The act of cooking should yield spiritual reward; the dishes we serve should not merely be delicious but also bring barakah (divine blessing).

Cooking—the process of transforming raw ingredients into a cooked state ready for healthy consumption—is an act of worship. It requires time and effort every day—morning, noon, and evening. We also need to learn how to cook correctly and deliciously; mothers, in particular, need diligence and patience in this learning process.

Fundamentals of Cooking

Cooking clearly requires knowledge, which is why cooking classes have become so popular. In addition to short courses, international cooking schools have also proliferated. Aspiring chefs may even travel to Europe—considered the mecca of global cuisine—for their training.

At its core, a key ingredient in cooking is water. Almost all dishes require water, whether for boiling, making vegetable soups or stews, or braising. Readers may recall that water responds to positive prayers. In 1994, a Japanese researcher (Dr. Masaru Emoto) demonstrated that water can transmit human emotions. Words can influence the molecular structure of water; when someone recited a prayer over water, the resulting molecules formed sparkling, diamond-like shapes. This proves that water takes on negative properties when exposed to negative words, whereas it acquires positive qualities when exposed to good words. Kind words—and prayers, which are the ultimate form of good speech—create beautiful water crystals, akin to the quality of Zamzam water. The molecular structure of Zamzam water is exquisite, orderly, and as beautiful as a sparkling diamond; when frozen, it radiates more than twelve distinct colors.

Therefore, maintain a positive attitude while cooking! The best approach is to engage in frequent dhikr (remembrance of God) and prayer. What is the religious ruling on praying over food (which contains water) or a glass of water? Several accounts mention that the Prophet (PBUH) would pray for individuals by asking them to drink water over which prayers had been recited. Drinking water over which Al-Fatiha or other Quranic chapters have been recited is permissible and does not constitute shirk (polytheism), provided one believes that healing comes solely from Allah SWT; the water serves merely as a medium. This practice is frequently exemplified by religious scholars. Sheikh Ibn Uthaymeen was once asked about treating the sick by reciting the Quran over water and having the patient drink it, or reciting the Quran over oil and applying it to the patient, or reciting the Quran into a cup inscribed with Ayat al-Kursi, filling it with water, and giving it to the patient to drink. Is there any precedent for these practices in the Sunnah of the Prophet Muhammad?

It is said that Ahmad bin Hanbal once said: "Every time I was sick, my father often took a vessel filled with water, read it, then told me to drink some of it and wash my face and hands with the rest." The water seems "alive".

Ibnul Qayyim Rahimahullah also said that he once received treatment by drinking Zamzam water and recited Surah Al Fatihah several times. At that time he was in Mecca and fell ill and couldn't find medicine or a doctor, so he took Zamzam water and recited Surah Al Fatihah several times, then drank it and it turned out he was completely cured.

So in essence, in order for food to provide the best blessings, it is highly recommended to pray for it. Wallahu a'lam.

Cooking Etiquette

Especially for mothers who cook every day, if you all apply etiquette in cooking, then apart from getting the reward of cooking, the food will also be more blessed. For example, it is sunnah to read Surah Al-Insyirah so that when our children eat the food, Allah will enlighten their hearts and make it easier for them to understand the knowledge they are learning.

Imagine the food that our husbands and children eat, which throughout the process is prayed for by the mother who cooks it with love, and asks for health blessings from Allah SWT. Very beautiful.

Here are some cooking etiquette so that the food we serve becomes a blessing:

1.  Perform ablution before cooking. Apart from being a useful practice, medically performing ablution will also make our body clean before cooking. Rasulullah SAW taught us to always be clean and maintain ablution throughout the day.

2.  Perform the sunnah prayer of two rak'ahs. By praying two rak'ahs before cooking, InshaAllah Allah will add a lot of goodness to the food that will be served.

3.   Pray throughout the process. One example of a prayer that can be recited upon entering the kitchen is: “Robbanaaa Aatinaa mil ladunka rahmatan wahai yik lanaa min amrinaa rosyadaa” (meaning: “O Allah, our Lord, grant us abundant mercy from Your presence and prepare for us guidance regarding our affairs”). Likewise, we are encouraged to offer a prayer whenever we handle cooking utensils or food ingredients. Make it a habit to recite the Basmalah so that cooking becomes an act of worship; in doing so, Allah SWT will guide our hands, resulting in delicious food. There are also many other prayers—for instance, when taking out rice (Surah An-Nahl: 96), preparing to wash the rice, opening the pot, placing the rice into the pot (Ali Imran: 200), stirring the food (An-Najm: 58), cutting vegetables, fruits, or fish (Al-Baqarah: 71), placing the pot on the stove (Al-Baqarah: 137), or putting the rice away in its storage container (Ali Imran: 27).

4.  Stir the dish from right to left. Certain dishes may require prolonged stirring; in such cases, it is advisable to recite the prayer: “Laisa laha min dunillahi kasyifah” (There is none besides Allah who can reveal it).

5.   Recite Salawat (blessings upon the Prophet) and Istighfar (seeking forgiveness) three times. Instead of gossiping or backbiting, increase your *Dhikr* (remembrance of Allah); *InshaAllah*, the food will be more delicious and blessed. And Allah knows best.

 

Cooking Well

Food must meet two criteria: it must be halal (permissible) and thoyib (wholesome/good). The aspect of thoyib relates to practical knowledge—specifically, how to select, store, process, cook, and serve food ingredients. How can we ensure food remains thoyib without compromising its valuable nutritional content? Nutrient-rich foods can lose their nutritional value if cooked incorrectly. For instance, cooking at high temperatures can destroy up to 20 percent of the vitamins in vegetables—particularly vitamin C, folate, and potassium. This explains the rise of the raw food movement; its adherents believe that the best way to serve food is without cooking it.

However, numerous studies indicate that many foods—such as carrots, spinach, and tomatoes—actually become more nutritious after cooking. The cooking process helps release antioxidants by breaking down cell walls, making the essential nutrients within the vegetables easier for the body to absorb.

Therefore, the best approach is to cook food, but in moderation. A relevant article worth reading is titled "Why Processed Food is Bad for You." Indeed, foods that undergo extensive processing—involving mechanical and chemical methods—pose five major risks: excessive sugar (hidden sugars); a composition that no longer resembles recognizable food but consists of created chemicals; low nutritional value; a tendency to cause weight gain; and high levels of trans fats or processed vegetable oils.

It is worth noting a key point from the article: "Processed Food Is Not Really Food" (food that is excessively processed can no longer be considered food). Much research indicates that the more extensive the processing, the more nutrients are degraded. Conversely, the best foods are those that undergo minimal processing.

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EATING AND DRINKING ADABS according to ISLAM

Some of the most disgraceful behaviors during this time are eating and drinking while standing, eating or drinking with the left hand, not praying before eating or drinking, and wasting food. Remember: of the four countries that waste the most food in the world, three of them are Saudi Arabia, Indonesia and the United Arab Emirates. The following are the etiquettes for eating and drinking.

Eat after cold food

From Asma' bint Abu Bakar RA, if she makes bread, she covers the bread with something until the heat disappears. Then he said, "I heard the Messenger of Allah say: indeed this is a greater blessing." (HR. Darimi and Ahmad). It was narrated from Abu Hurairah RA: "Food should not be eaten unless the smoke from the hot food has disappeared." Yes, it's best not to eat food that is still hot, or very cold.

Eat halal food

Eat food that is halal and good. "O messengers, eat well and do righteous deeds. Indeed, I am All-Knowing of what you do." (Al-Mu`minun: 51)

Praise food and don't criticize it

It is recommended to praise food and not to criticize it. Rasulullah SAW never criticized food at all. From Abu Hurairah RA it is said that the Prophet never criticized food at all. If he likes a food, then he eats it. If he doesn't like it, then he leaves it (HR. Bukhari and Muslim).

Criticizing food because it is too salty, not enough salty, soft, too hard, not cooked and so on is not good. Why it can not? Because the essence of food is God's creation. To denounce it is to denounce its creator. Besides, criticizing food will cause the cook to feel hurt. It is appropriate that if we are given a treat in the form of food, we should realize how great a blessing Allah has given us by making it easier for us to get it, thank Allah for getting this blessing and not criticize him. A plate of rice with side dishes when you are hungry is an invaluable gift that is right in front of you, which doesn't require you to sweat and sweat in the fields to plant and maintain it.

Conveying your attitude doesn't have to be a criticism. According to the KBBI, "reviling is "saying that there is a fault, disfiguring, condemning, criticizing, insulting". Look for a way to convey it without insulting. It may be that someone doesn't like a food but another person likes it. In essence, food is one thing, but it is another thing.

It is recommended to praise food. Once the Prophet asked his wife for side dishes, and the wife said she had no side dishes except vinegar. The Prophet then asked for the vinegar. The Prophet said while eating: "The best side dish is vinegar, the best side dish is vinegar." (HR Muslim).

Prioritize eating over prayer, if food has been served

What is meant by served is that it is ready to eat. Al-hadith: "When dinner has been served and prayer has been performed, then start with dinner and do not rush (to pray) until your meal is finished." The goal is for our hearts to be calm and prayerful.

If so, which one is actually more important? Isn't solemn prayer very important? "If dinner has been served and the Iqamah prayer has been said, then put dinner first." (HR. Bukhari and Muslim).

Do not use cutlery made of gold and silver

Rasulullah SAW said: "He who drinks from a silver vessel actually ignites the fire of hell in his stomach." (HR. Bukhari and Muslim).

Eat with three fingers

It is recommended to bite food with three fingers (i.e. with the thumb, index finger and middle finger), then lick the finger and the food container after eating. "I saw the Messenger of Allah eating with three of his fingers. When he had finished eating, he licked them." (HR. Muslim). "When one of you has finished eating, let him not wipe his fingers until he has cleaned them with his mouth (licked them) or licked them on someone else." (HR. Bukhari and Muslim). Licking other people, of course, people close to us, our own husband, our own mother, or our own wife. By licking or sucking your fingers, you can stimulate the process of producing more saliva and enzymes (a type of food digester), so that digestion is more perfect.

Eating with three fingers shows not being greedy and an attitude of humility. Of course, as long as it can be done. If you eat soup, use a spoon.

Eating with just three fingers—as the Prophet did—ensures a better balance between the amount of food entering the mouth and the quantity of enzymes present; this allows salivary enzymes like amylase and lysozyme to digest the food optimally, rendering it soft and easy to digest. "The Messenger of Allah (peace be upon him) used to eat with three fingers and lick them before cleaning them" (Narrated by Muslim).

Picking up fallen food

It is a Sunnah (Prophetic practice) to pick up fallen food, clean it, and then eat it. The Prophet (peace be upon him) said: "If one of you is eating and the food falls, he should pick it up, remove any dirt from it, and then eat it. He should not leave the food for Satan" (Narrated by At-Tirmidzi). This act serves as an expression of gratitude for the food Allah has provided and demonstrates our concern for the poor and needy. There is no need to feel humiliated simply for picking up fallen food.

A scholar once recounted a story about a visit from a friend whom he had served a meal. While they were eating, a significant amount of food kept falling from the friend's hand and scattering onto the ground; the friend would earnestly pick it up and eat it. One day, a person became possessed, and the devil spoke through his tongue, saying: "I would pass by a person eating appetizing food. He would refuse to give me even the slightest bit; I would try to snatch it from his hand, but he would pull it back from my grasp." It turned out that it was the devil who had caused the food to fall in the first place.

Dipping a fly that has fallen into a drink

If a fly falls into someone's drink, one should dip it in completely before discarding it; this is because one of its wings carries a disease, while the other holds the cure. (Narrated by Al-Bukhari)

Washing hands before and after eating

Washing hands helps maintain health and ward off various diseases. Although it is impossible to completely prevent germs and bacteria from entering our bodies, the risk can be reduced by washing hands before and after activities. Cleansing agents destroy bacterial cell membranes, weakening and killing the bacteria.

Praying before eating and expressing gratitude after eating

The Messenger of Allah (SAW) advised reciting Bismillah (in the name of Allah) when beginning a meal; if one forgets, one should say Bismillaahi fii awwalihi wa aakhirihi (in the name of Allah at the beginning and at the end of my meal). This is a hadith narrated by Abu Dawud and At-Tirmidzi.

The benefit of reciting Basmalah is to prevent Satan from sharing in the meal. Once, the Messenger of Allah was sitting with a man who was eating. The man had not mentioned Allah's name until only a single morsel of food remained. As he raised it to his mouth, he said, " Bismillaahi fii awwalihii wa aakhirihi." The Prophet laughed and remarked: "Satan had been eating along with him, but when he mentioned Allah's name, Satan vomited up everything that was in his stomach." (Narrated by Abu Dawud and An-Nasa'i).

Expressing gratitude to Allah (SWT) after eating. One of the supplications after a meal is: "Alhamdulillaahi hamdan katsiiran thayyiban mubaarakan fiihi ghaira makfiyyin walaa muwadda’in walaa mustaghnan ‘anhu rabbanaa." (Praise be to Allah with praise that is abundant and full of blessings, even if it is not praise that is adequate and sufficient") (HR. Bukhari).

From Mu'adz bin Anas, the Messenger of Allah said: "Whoever eats food and then says Alhamdulillah alladzi ath'amanaa hadza wa razaqaniihi min ghairi haulin minni wa laa quwwatin, then his previous and future sins will be forgiven for him" (HR Abu Dawud, at-Turmudziy, Ibnu Majah, etc.). The meaning of this prayer is: "Praise be to Allah who has given me this food and provided sustenance from Him without my power or strength."

Use your right hand

Rasulullah SAW said: "When one of you eats, eat with his right hand and drink with his right hand, for indeed Satan eats and drinks with his left hand." (Narrated by Muslim). The Messenger of Allah even invoked a curse upon a person who refused to eat with their right hand—not because the person was unable to do so, but simply out of arrogance.

Also, make an effort to eat directly with your hands rather than using a spoon. What is the secret behind this Sunnah? Try this simple experiment: prepare two bowls of rice—mix one using your hand and the other using a spoon—then let them sit for a few hours. Observe the results.

It turns out that the rice mixed by hand spoils faster. Why? Because between our fingers, there are enzymes that aid in breakdown, facilitating the work of the human digestive system in the stomach.

It is said that our hands secrete an enzyme known as RNase. This enzyme plays a role in our immune system and offers protection against bacteria. When our hands are dirty, this enzyme binds to bacteria, inhibiting their activity. Washing one's hands increases the ratio of the enzyme relative to the bacteria. Conversely, when eating with a spoon, harmful bacteria enter the body without encountering any resistance from the RNase enzyme.

Licking his five fingers one by one after eating, apparently in order to get this enzyme into the body more optimally. Wallahu a'lam.

Eat while sitting, don't stand

From the hadith of Tirmidhi, the Prophet forbade a man to drink while standing. "We asked Anas, 'What about eating?' He answered that it was even worse.'" (HR. Muslim). The Prophet's way of sitting when eating was not leaning back, but sitting on his knees, more or less like how Indonesians kneel on a mat. Why is eating standing up ugly? Because food takes longer than drinking.

Eat together

The companions asked: "O Messenger of Allah, indeed we eat but do not feel full." The Messenger of Allah answered: "Perhaps you eat separately (individually). Come together over your food and mention the name of Allah, surely the food will be blessed for you." (HR. Abu Dawud). It turns out that eating in congregation is more recommended, because it will bring blessings. "Eating together is one of the reasons that blessings come when eating."

Breathe outside the glass when drinking

It is also sunnah to drink three sips while breathing out of the glass. Rasulullah SAW drank three times, saying Allah's name at the beginning and praising Allah at the end (HR Ibn As-Sunni). "This way is fresher, tastier and more filling." (HR. Bukhari and Muslim). Breathing into a glass was forbidden by the Prophet. "When one of you drinks, let him not breathe into the glass" (HR. Bukhari).

Gargle after drinking milk

Pray before drinking milk and rinse your mouth afterward. Rasulullah SAW said: "If you drink milk then say Allahumma barik lana fihi wa zidna minhu, because there is no food or drink equivalent to milk." (Narrated by Al-Baihaqi). It means, “O Allah, bless us in this milk and grant us an increase of it.” “When you drink milk, rinse your mouth, for milk leaves a sour taste in the mouth.” (Narrated by Ibn Majah).

Do not overeat or be wasteful.

Do not be excessive or wasteful. Indeed, excessiveness is a trait of Satan and is deeply detested by Allah, as stated in the Quran (Surah Al-Isra: 26–27 and Al-A’raf: 31). Excessiveness is also a characteristic of disbelievers. “A believer eats with one stomach, whereas a disbeliever eats with seven stomachs.” (Narrated by Bukhari and Muslim).

Excessiveness in any matter is reprehensible and forbidden—especially regarding food and drink. Allah says: “Eat and drink, but be not excessive. Indeed, Allah does not like those who commit excess” (Al-A’raf: 31).

In the academic realm, research by molecular biologist Kalluri Suba Rao (2004) found that eating sparingly allows the body to better "concentrate" on self-repair; consequently, processes such as DNA repair, the elimination of toxins, and the regeneration of damaged cells with healthy ones can occur more optimally. Conversely, when one overeats, the body must work harder on catabolism (breaking down the food) and "lacks the opportunity" to repair itself.

Furthermore, a 2006 study by Christian Leeuwenburgh of the University of Florida’s Institute on Aging discovered that reducing food intake by just 8% below the point of feeling "full" can prevent accelerated organ damage. Thus, the correct approach is to "stop before feeling full." Recommendation to eat from the edges of the plate

Narrated by Ibn Abbas, the Messenger of Allah (PBUH) said: "Blessings descend upon the center of the food; therefore, eat from the edges and not from the middle!" This recommendation is particularly appropriate when eating together from a shared vessel, so that hands do not cross over one another.

Recommendation to engage in dhikr (remembrance of Allah) while eating

Ibnul Muflih cites a statement from Ishaq bin Ibrahim noting that Imam Ahmad would eat while saying *alhamdulillah* (praise be to Allah) and *bismillah* (in the name of Allah), adding: "Eating while praising Allah is better than eating in silence."

Do not attend banquets where khamr is served

Rasulullah SAW said: "Whoever believes in Allah and the Last Day, do not sit at a dining table where khamr (liquor) is served" (HR Ahmad).

Perform ablution first, if you are in junub

If we are in a state of junub and want to eat, it is recommended to perform ablution first. Aisyah said that if the Messenger of Allah was in a state of junub and wanted to eat or sleep, he would perform ablution first, like performing ablution for prayer. (Hadith narrated by Bukhari and also Muslim).

Etiquette in restaurants

This is from myself. Indeed, "the buyer is king", indeed his presence is eagerly awaited, and indeed he pays dearly for his food; But don't act arrogantly and "just for fun". We often find people angry because food doesn't taste right, or is served for a long time. This is an insult to humanity. Even though they are servants, act politely even when they are angry. A wise man said: "Politeness is the flower of humanity".

Eat before you're hungry, stop before you're full

We often hear the command to eat before you are hungry and stop before you are full, namely: "We (Muslims) are a people who only eat when we are hungry and stop eating before we are full." Many people think this hadith is dhaif, but its meaning is correct.

Shaykh Abdul Aziz bin Baz Rahimahullah said: "The meaning is correct, but the sanad is dha'if, please refer to the books Zaadul Ma'ad and Al Bidayah Wan Nihayah. It is beneficial for someone to eat when they are hungry or in need. And when eating, one should not overdo it until one is full. As for being full which is not harmful, there is nothing wrong with that."

However, there is another hadith whose meaning supports this. “The son of Adam fills no vessel worse than his stomach. It is sufficient for the son of Adam to eat a few morsels to keep his back straight. But if he must [eat more], then let one-third of his stomach be for food, one-third for drink, and one-third for breathing.” Imam Al-Shafi’i (may Allah have mercy on him) explained that overeating makes the body heavy and the heart hard, dulls the intellect, induces excessive sleep, and weakens one’s ability to perform acts of worship. Indeed, overeating can even become haram (forbidden) if it fills the stomach to the point where performing acts of worship becomes burdensome. Those who neglect worship tend to become arrogant, driven by base desires, prone to excessive sleep, and lazy. Thus, the ruling shifts from makruh (disliked) to haram primarily due to the adverse effects it causes.

Eat in moderation and with balance. Simply follow the various recommendations and Sunnah practices. For instance, satisfy an infant's nutritional needs for two years with breast milk rather than cow's milk; thousands of research studies have proven the benefits of breast milk.

Furthermore, avoid excessive consumption of animal protein. Beyond the negative physical impact—specifically the absorption of the animal's "feral nature"—the livestock industry is known to cause significant environmental damage. Methane gas emitted by livestock, particularly cattle, accounts for 14.5 percent of total global greenhouse gas emissions. Rising global beef consumption, driven by increased prosperity and lifestyle changes, has contributed to the rise in the Earth's temperature. This issue was highlighted, for example, at the Annual Media Briefing on Climate Change for Journalists of the Global South held in New Delhi, India, in November 2014. Therefore, to reduce greenhouse gas emissions, adopt a diet based on non-animal protein.

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