Cutting prices to drive competitors out of the market

حكم خفض الأسعار لإخراج المنافسين من السوق

A question from a sales company about cutting its prices for two months to push its competitors out of the market, in which Jordan's General Iftaa Department answered that the ruling depends on the intention. The Department answered that selling below the market price with the aim of harming other traders, such as inflicting losses on them or driving them out to monopolise the market, is forbidden, citing the hadith that there is to be no harm and no reciprocal harm. It said that a price cut made without intent to harm, which causes only slight harm, is tolerated for the public benefit of easing costs for people, such as clearing goods near the end of their season or shelf life, as a temporary measure for a limited time. Where it causes gross harm to the market as a whole, it set out two views: the majority hold that a trader may sell at any price and is not bound to a fixed one, citing the report of Umar and Hatib ibn Abi Balta'a; the Malikis hold that he must match the market price or leave the market, quoting Ibn Rushd's al-Bayan wa-l-Tahsil. It urged traders to take this into account.

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Summary

A question from a sales company about cutting its prices for two months to push its competitors out of the market, in which Jordan's General Iftaa Department answered that the ruling depends on the intention. 1

The question

A sales company said it could break all its competitors by lowering its prices for two months so that they would leave the market, and asked whether this is permitted. 1

The answer

The Department answered that selling below the market price with the aim of harming other traders, such as inflicting losses on them or driving them out to monopolise the market, is forbidden, citing the hadith that there is to be no harm and no reciprocal harm. 1 It said that a price cut made without intent to harm, which causes only slight harm, is tolerated for the public benefit of easing costs for people, such as clearing goods near the end of their season or shelf life, as a temporary measure for a limited time. 1 Where it causes gross harm to the market as a whole, it set out two views: the majority hold that a trader may sell at any price and is not bound to a fixed one, citing the report of Umar and Hatib ibn Abi Balta'a; the Malikis hold that he must match the market price or leave the market, quoting Ibn Rushd's al-Bayan wa-l-Tahsil. It urged traders to take this into account. 1

About this record

Jordan's General Iftaa Department published this fatwa on aliftaa.jo as no. 3802, dated 14 September 2023. 1 The museum records this text as a historical document attributed to the body or scholar that issued it; it issues no ruling of its own.

Opinions on the question

The question: May a trader sell below the market price when this causes gross harm to the market as a whole?

First opinion · Sunni tradition (the museum's frame)Main reference

He may sell at any price

Jordan's General Iftaa Department reported the majority view that a trader may sell at whatever price he wishes and is not bound to a fixed one, citing the report of Umar and Hatib ibn Abi Balta'a.

Basis: Mukhtasar al-Muzani The report of Umar and Hatib ibn Abi Balta'a on pricing, quoted by the Department from Mukhtasar al-Muzani 8/191

More opinions (1)

Sunni tradition (the museum's frame) · Sunni (Maliki)Main reference

He must match the market price or leave the market

The Department reported the Maliki view that one who causes gross harm to the market must match the market price or leave it, quoting Ibn Rushd's al-Bayan wa-l-Tahsil.

Held by: The Maliki school (madhhab)

Basis: al-Bayan wa-l-Tahsil Ibn Rushd's al-Bayan wa-l-Tahsil 9/390, as quoted by the Department

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About
The no-harm maxim· Price, value and price-fixing· Tasir (fixing prices in the market by authority)

People and things also explored

Injustice (zulm)· Arba'un 32 — no harm and no reciprocating harm· Rules for combat sports that involve blows to the head· Selling spoiled or expired goods· The conditions and manners of giving advice (nasiha)· A sale with a condition of free maintenance for the product's expected life· IIFA resolution 266 (11/26) on genetically modified foods of animal origin· Which facial hair counts as the beard, and the rules for trimming it

Sources

  1. Jordan's General Iftaa Department (aliftaa.jo) , fatwa 3802

Original page

Cite this page

islam.museum contributors. “Cutting prices to drive competitors out of the market”. islam.museum, https://islam.museum/en/work/fatwa-aliftaa-jo-undercutting-competitors/. CC BY-SA 4.0. Last updated 2026-11-01.

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Injustice (zulm)

Injustice (zulm) for many scholars is placing things outside their place; others defined it as disposing of another's property without permission — a sense transmitted from Iyas ibn Mu'awiya — which makes it impossible for God since all He does is disposal within His own dominion, in the manner of Abu al-Aswad al-Du'ali's answer to Imran ibn al-Husayn on the divine decree; commenting on 'I have forbidden injustice to Myself' in the sacred hadith, Ibn Rajab explains it as His restraining injustice from His servants, noting that on the first definition the hadith shows God is able to commit injustice but does not, out of grace, bounty, generosity and beneficence, and that His creating His servants' deeds — injustice among them — does not attribute injustice to Him, since He is described only by His own acts; he transmits a report halted at Ubayy ibn Ka'b and similarly from Ibn Masud and Zayd ibn Thabit — 'were God to punish the people of His heavens and His earth He would do so without injustice to them' — while flagging its chain; the injustice forbidden between servants is of two kinds: injustice to one's own soul, whose greatest form is association — 'association is indeed a tremendous injustice' (Luqman 13) — then sins great and small, and injustice to others, the subject of 'I have made it forbidden among you', witnessed by the Farewell Pilgrimage sermon declaring blood, property and honour sacred, by Ibn Umar's 'injustice will be darknesses on the Day of Resurrection' and by Abu Musa's 'God grants respite to the wrongdoer until, when He seizes him, He does not let him escape'.