*Ek Nojore Qur’an*, authored by Dr. Mizanur Rahman Azhari (Hafizahullah), is an important book intended to help readers understand the fundamental themes of the Qur’an in a simple and concise manner.
Recently, a promotional campaign circulating on social media announced that ten buyers of this book would be selected through a lottery and given the opportunity to perform Umrah with the author.
From the perspective of modern marketing, such an offer may be considered an attractive and effective promotional strategy. However, evaluating the matter solely as a marketing strategy is insufficient from the perspective of Islamic Shariah. Rather, the nature of the underlying contract (*al-‘aqd*), its objective (*al-maqsad*), and its potential Shariah-related and ethical implications (*al-mafasid*) require careful examination.
The purpose of this discussion is not to issue a definitive Shariah ruling (*fatwa*). Rather, it is to raise several fundamental Shariah-related questions that must be answered clearly before the permissibility of such promotional offers can be properly assessed.
# 1. Is the Cost of Umrah Directly or Indirectly Included in the Price of the Book?
This is the most important question.
If the cost of Umrah has been incorporated into the price of the book and recovered from all purchasers, then, in effect, every buyer is contributing towards financing the prize, while only ten individuals receive the benefit. This raises several Shariah-related concerns:
- Most purchasers may pay an additional amount without receiving any direct return for that expenditure.
- A small number of individuals obtain a substantial financial benefit through a selection process based on chance.
- Consequently, the combination of payment and a chance-based prize creates a structure that raises the question of whether it resembles *maysir* (ميسر), or gambling.
For this reason, many contemporary jurists have regarded such transactions as, at the very least, doubtful (*mushtabih*).
The International Islamic Fiqh Academy of the Organisation of Islamic Cooperation (OIC), in its deliberations on commercial prizes (*al-jawa’iz al-tijariyyah*), has outlined principles that may be summarized as follows: if the cost of a prize is recovered directly or indirectly from purchasers, elements of *maysir* may arise. Conversely, if the prize is entirely funded through the seller’s voluntary contribution and does not affect the price of the product, its permissibility becomes considerably more plausible.
In other words, the central issue is not the lottery itself, but the source of the funding.
# 2. What Is the Primary Purpose of the Purchase?
Another important question is: Why are people buying the book?
If most purchasers buy it not to acquire knowledge of the Qur’an but in the hope of obtaining the opportunity to perform Umrah, the book risks being used primarily as a means of winning a prize rather than as a source of knowledge.
In such circumstances, there is a risk that the primary purpose of the transaction may shift from acquiring knowledge to seeking a chance-based gain.
# 3. Is This a Shariah-Recognized *Qur‘ah* (قرعة) or a Promotional Lottery?
In Islamic jurisprudence, *qur‘ah*, or the drawing of lots, is a recognized procedure. However, its use is confined to particular circumstances, such as:
- Making a fair selection among individuals who have equal claims or entitlements.
- Cases in which the responsible authority has no reasonable basis for preferring one individual over another.
When a chance-based prize is attached to a financial transaction, however, it becomes necessary to consider whether the arrangement goes beyond the recognized scope of *qur‘ah*.
# 4. Does the Arrangement Contain Elements of *Maysir* (Gambling)?
One of the defining characteristics of *maysir* is a structure in which:
- Everyone contributes money in some form.
- A small number of participants receive substantial benefits.
- The majority receive no additional benefit in return for their participation.
If the cost of Umrah is incorporated into the price of the book, whether explicitly or indirectly, whether the arrangement bears similarities to *maysir* warrants careful examination from the perspective of Islamic jurisprudence.
# 5. What If the Price of the Book Remains Unchanged?
Suppose that:
- The book was already being sold at the same market price before the offer.
- Its price remains unchanged after the promotion.
- The entire cost of Umrah is borne by the author or publisher from their own funds.
In that case, a substantial portion of the objections outlined above would be weakened.
Nevertheless, certain ethical questions would remain:
- Are purchasers buying the book to acquire knowledge, or are they primarily attracted by the prospect of winning a prize?
- Is this type of promotional strategy consistent with the fundamental objectives of Islamic scholarship, particularly when promoting a Qur’anic exegesis?
# 6. The Status of Qur’anic Exegesis and the Ethics of Scholarship
Qur’anic exegesis (*tafsir*) is not merely a commercial product; it is one of the most important sources of knowledge associated with religious devotion and worship.
Therefore, when a promotional campaign draws greater public attention to a prize than to the actual content of the book, it becomes necessary to consider whether such a strategy is consistent with the etiquette, intellectual refinement, and dignity of Islamic scholarship.
# 7. Possible Alternatives
If the objective is to encourage greater public interest in the Qur’an, several other approaches could be adopted that are more educationally oriented and potentially more consistent with Shariah principles. For example:
- Reducing the price of the book.
- Distributing free copies to underprivileged students and researchers.
- Offering opportunities to perform Umrah to winners of Qur’an study or tafsir-based competitions.
- Recognizing and rewarding deserving readers on the basis of reading, assessment, or research-oriented reviews.
Under these approaches, knowledge, study, and merit would become the principal criteria rather than chance.
# Concluding Observations
In light of the foregoing discussion, at least the following matters need to be clarified before the Shariah status of such a promotional campaign can be assessed:
1. Is the cost of Umrah directly or indirectly included in the price of the book?
2. Has the price of the book increased because of the offer?
3. Is the primary purpose of the purchasers to acquire the book or to win the prize?
4. Does the arrangement create a structure in which a financial payment is associated with the chance of obtaining a benefit?
5. Does it contain any elements of *maysir* (ميسر), *gharar* (غرر), or *akl amwal al-nas bil-batil* (أكل أموال الناس بالباطل)—the wrongful appropriation of people's wealth?
6. To what extent is this marketing strategy consistent with the dignity and etiquette of Islamic scholarship when used to promote a work of Qur’anic exegesis?
Therefore, it is insufficient to view this matter merely as a modern marketing strategy. Its contractual, ethical, and social dimensions need to be evaluated together in light of Shariah.
In particular, if it is established that the cost of the prize is recovered directly or indirectly from purchasers and that only a small number of individuals receive the benefit through a chance-based selection process, the question of whether the arrangement possesses characteristics resembling *maysir* deserves serious consideration.
On the other hand, if it is established that the price of the book has remained entirely unchanged and that the cost of Umrah is funded wholly through a separate voluntary contribution by the author or publisher, the grounds for considering the arrangement prohibited would be substantially weaker.
Nevertheless, there remains room for discussion and critical examination of the scholarly, ethical, and *da‘wah*-related suitability of employing such a promotional strategy to market a work of Qur’anic exegesis.
*Hādhā mā ‘indī, wallāhu a‘lamu bis-sawāb.*
*This is my assessment; Allah knows best what is correct.*