As modern marketing grows more inventive, Islamic scholars examine whether prize-based sales align with ethical and legal principles in Islamic law.
In today’s evolving marketplace, businesses continue to develop creative strategies to attract consumers. One increasingly common practice involves selling food or goods with the promise of cash prizes hidden inside. While many see this as a matter of luck, observant Muslims often ask: how does Islamic law view such transactions?
Referring to the 26th National Tarjih Council of Muhammadiyah, commercial transactions in Islam fundamentally rest on the principle of Al-Ibahah—that is, permissibility. In other words, all forms of trade are allowed unless there is clear evidence prohibiting them.
This principle aligns with the Qur’anic verse:
هُوَ الَّذِيْ خَلَقَ لَكُمْ مَّا فِى الْاَرْضِ جَمِيْعًا ثُمَّ اسْتَوٰٓى اِلَى السَّمَاۤءِ فَسَوّٰىهُنَّ سَبْعَ سَمٰوٰتٍ ۗ وَهُوَ بِكُلِّ شَيْءٍ عَلِيْمٌ ࣖ
“It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things.” (QS. Al-Baqarah [2]: 29).
However, this freedom is not absolute. Islamic teachings impose ethical boundaries to ensure that no party suffers harm. One key principle is At-Taradli, or mutual consent. The Qur’an emphasizes:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ…
“O you who have believed, do not consume one another’s wealth unjustly but only [in lawful] business by mutual consent…” (QS. An-Nisa [4]: 29).
Avoiding Gambling, Uncertainty, and Harm
For prize-based sales to remain permissible, they must be free from three major prohibited elements: maisir (gambling), gharar (excessive uncertainty or speculation), and dharar (harm or loss).
The Qur’an explicitly forbids gambling for it is considered an abomination (QS. Al-Maidah [5]: 90). Rasulullah PBUH also prohibited speculative transactions, as narrated by Abu Hurairah:
عَنْ أَبِي هُرَيْرَةَ قَالَ نَهَى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ بَيْعِ الْحَصَاةِ وَعَنْ بَيْعِ الْغَرَرِ
“From Abu Hurairah: The Messenger of Allah forbade the sale determined by throwing pebbles and the sale involving uncertainty (gharar).” (Reported by Muslim)
Moreover, Islamic law strongly emphasizes the prevention of harm:
عَنْ عُبَادَةَ ابْنِ صَامِتِ أَنَّ رَسُوْلَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَضَى أَنْ لَا ضَرَرَ وَلَا ضِرارَ
“From Ubadah ibn al-Samit: The Messenger of Allah decreed that there should be neither harm nor reciprocating harm.” (Reported by Ahmad and Ibn Majah)
Why Cash Prizes Can Be Permissible
According to the Tarjih Fatwa Council, placing a cash prize inside a product—such as Rp3,000 inside a food item priced at Rp500—is considered permissible (mubah). The key reasoning is that the buyer pays for the product itself, not for the prize. The prize is treated as a voluntary gift (hibah) from the seller as part of a promotional strategy.
Therefore, the transaction does not qualify as gambling. The buyer does not lose money without return, as they still receive the intended product. Likewise, the element of gharar remains minimal, since the product’s price stays reasonable and the prize functions only as an additional bonus.
Even so, intention plays a crucial role. If a person purchases the product solely to chase the prize, despite having no need for the item, the act may drift toward gambling-like behavior or wastefulness.
In conclusion, marketing innovations involving cash prizes are permissible under Islamic law, provided they are conducted transparently, do not inflate prices unfairly, and uphold mutual benefit. As always, ethical awareness remains essential in ensuring that commercial practices align with both legal and moral principles.
Reference:
Council for Religious Opinion and Reform of Muhammadiyah Central Board. “Menjual Makanan Berhadiah Uang.” Suara Muhammadiyah, Edition 108, January 2023.
