Fatwa ID: 08004

Answered by Alimah Shireen Mangera-Badat

Question:
I hope this message finds you in the best of health and Iman. I have a question regarding the permissibility of using Print-on-Demand (POD) services, such as Gelato or Prodigi, etc., in Hanafi fiqh. These services allow a seller to list customised items (e.g., mugs, shirts, or books) on a website, and the item is only produced and shipped after a customer places an order. The seller earns a profit by setting their own price above the service’s base production and shipping cost.
I have come across concerns that such services may not comply with Islamic guidelines because the seller does not physically own or possess the items at the time of sale. However, I have also heard the following points that may make it permissible:
The transaction could be seen as a type of salam (forward sale), where the product specifications are clearly defined, and the item is delivered later.
The seller could act as an agent or intermediary facilitating the sale between the customer and the POD service, earning a profit margin as a service fee.
The transaction seems to meet the conditions of avoiding gharar (excessive uncertainty) since the customer is informed about the product details and delivery terms upfront.
Given these considerations, is it permissible in Hanafi Fiqh to use Print-on-Demand services to sell items, provided that all transactions are transparent and the products are halal?

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم
In the name of Allah, the Most Gracious, the Most Merciful

Answer:
In Islamic law, one of the fundamental conditions for a sale to be valid is that the seller must either own or have possession of the item being sold. In the context of POD services, since the seller does not physically possess the product at the time of sale, this may be a cause for concern.

The Hanafi school permits a forward sale (salam) under specific conditions. In a salam contract:
The product specifications must be clearly defined.[1]
Delivery is deferred to an agreed-upon time.[2]
If the seller acts as an intermediary and ensures that the product specifications (e.g., size, material, design) are fully disclosed, this arrangement may align with the principles of salam. However, the payment structure (e.g., profit earned only after the sale), and delivery terms must also be evaluated for compliance.

Alternatively, the seller could act as an agent (wakil) [3] facilitating a transaction between the buyer and the POD service provider. In this scenario, there is clear transparency of the third-party involvement such as being a wakil, and to make clear that there is a commission involved for the services you are rendering, and all items are disclosed upfront so there is no ambiguity.

A key concern in Islamic finance is to avoid excessive uncertainty or ambiguity. POD services seem to avoid gharar if there is clear transparency between buyer and seller, verbally or in a written format.

In summary, if there is Transparency in Transactions, you have made Clear Terms of Sale, including a third-party involvement, and there is no deception involved; including no hidden costs or misleading information about the nature of the transaction or product, it would be permissible for you to trade.

I hope that this answers the question.

Only Allah knows best.
Written by
Alimah Shireen Mangera-Badat
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham

[1] ( من أسلف في شيء فليسلف في كيل معلوم ووزن معلوم إلى أجل

القواعد الفقهية-ص-٧٥

[2] فلو تبايع تاجران شيئاً ولم يصرحا في صلب العقد أن الثمن نقد أو نسيئة ، وتعارفوا تأدية الثمن بعد أسبوع ، أو غيره لا يلزم المشتري أداء الثمن حالاً

القواعد الفقهية-ص-٥٦

[3] وإذا كان الرجلان (١) الشريكان شركة عنان في تجارة خاصة أو في خادم أو في دابة أو في دار فوكَّل أحدهما وكيلاً ببيع ذلك لم يجز ذلك. فإن كانا في تجارة يشتريان ويبيعان فإن وكالته جائزة عليه وعلى صاحبه، أستحسن ذلك وأدع القياس فيه. ألا ترى أن الشريك يُبْضِع من الشركة ويستأجر منه الأجير (٢) و [من] (٣) يبيع له. فأما إذا كانا شريكين في خادم أو في ثوب خاصة فليس لأحدهما أن يوكل ببيعه أحداً، وإن وكَّل لم يجز في حصة صاحبه. وليس الشيء الخاص في هذا كالتجارة في الشيء العام (٤)؛ لأن هذا خاص. ألا ترى أن الشريك لو باع الدار كلها لم يجز نصيب صاحبه. وكذلك الثوب والخادم لم يجز نصيب صاحبه. وإن كانا شريكين (٥) في البز أو القطن أو في الطعام يشتريان ويبيعان فباع أحدهما شيئاً من ذلك جاز عليهما. فكذلك أجيره ووكيله. وكذلك لو استبضع بضاعة جاز على صاحبه. وإن باع أحدهما ثوباً فليس لأحدهما أن يتقاضى ثمنه. ولو وجد المشتري به عيباً لم يخاصم فيه إلا الذي باعه. ولو وكَّل الذي باع بقبض الثمن وكيلاً جاز ذلك عليهما. ولو وكَّل الآخر بقبض الثمن لم يجز؛ لأنه لم يل (٦) البيع

ص371 – كتاب الأصل لمحمد بن الحسن ت بوينوكالن – باب وكالة شركة العنان – المكتبة الشاملة