Ruling on Prize Tokens / Ruling on the Business of Poultry Feed

Respected Scholars, kindly clarify the following issues: Some shopkeepers place a prize token inside distemper (painted) boxes and sell them. Customers purchase these boxes with the intention of obtaining the prize token. In some boxes the token is present, while in others it is not. From the perspective of Shariah, what is the ruling on purchasing such boxes? Would this fall under the categories of Qimar (gambling), Ṣafqah fi Ṣafqah (two contracts in one transaction), or Bay wa Shart (a sale with a condition)?
Those who feed poultry with manufactured feed, if that feed contains impure (najis) substances, then what is the ruling in Shariah regarding feeding it to the chickens and conducting business in it?
A well-researched and substantiated answer is requested.

الجوابُ حامِدا ًو مُصلیِّا ً

1. If the purchase is not made solely with the intention of obtaining the token, then this does not fall under any of the aforementioned prohibited categories. Rather, it is considered a form of Tabarru (a voluntary gift) and concession from the company, intended to attract people towards purchasing their product. This is permissible and valid according to Shariah.
2. Engaging in the poultry feed business is permissible, and feeding such feed to chickens is also permissible. However, if due to consuming such feed or impurities, the chicken’s meat begins to emit an offensive odor, then such a chicken will fall under the ruling of Dajajah Mukhlaat (a chicken with altered/unpleasant meat).

مأخَذُ الفَتوی

کمافی بحوث قضایا فقھیۃ معاصرۃ: وان النوع الاول من ھذہ الجوائز ماتمنح علیٰ اساس القرعۃ ونحوھا لمشتری بضاعۃ مخصوصۃ او منتج مخصوص(الیٰ قولہ)فمن اشتری بضاعۃ حصل علیٰ کربون،فلو رقم کربونہ الرقم المنتخب للجائزۃ،استحق ان یجوز الجائزۃ المخصصۃ لذلک الرقم وان حکم مثل ھذہ الجوائز انھا تجوز بشروط اھ(2/238)۔
کمافی الدرالمختار: (كره بيع العذرة) رجيع الآدمي (خالصة لا) يكره بل يصح بيع (السرقين) أي الزبل خلافا للشافعي (وصح) بيعها (مخلوطة بتراب أو رماد غلب عليها) في الصحيح (كما صح الانتفاع بمخلوطها) اھ(6/385)۔
وفیہ ایضاً: ولو أكلت النجاسة وغيرها بحيث لم ينتن لحمها حلت كما حل أكل جدي غذي بلبن خنزير لأن لحمه لا يتغير اھ(6/340)۔