1. The scholars set a rule that says that in principle everything is permissible, and they based this rule on Shar`i evidence. 2. With regard to food, drink, clothing and soap (and cleaning materials), this rule is to be followed with regard to everything concerning which there is no Shar`i text. 3. With regard to meat that is available in a Muslim or Christian country, it is deemed to be permissible, unless it is proven that it was slaughtered by a method that is contrary to Islamic rulings. 4. With regard to products for which there is no Shar`i evidence that they are prohibited, or the list of ingredients does not include any components that are prohibited or are harmful, then we rule that it is permissible and pure. 5. The basic principle concerning clothing is that it is permissible except what is excluded by Islamic rulings, such as silk which is prohibited for men, and some animal skins that cannot be purified by means of tanning.

Meat slaughtered by Jews or Christians is permissible subject to two conditions: 1. The meat is slaughtered as a Muslim does it, by cutting the throat and oesophagus and letting the blood flow. 2. No name other than that of Allah should be mentioned over it.

The bankrupt is the one who has debts that are greater than the wealth he owns. If the creditors ask the court to establish conservatorship and divide among them the wealth that the debtor has, the judge must respond to that. If any debts remain unpaid, then they are still owed by the one who is bankrupt until Allah blesses him with wealth whereupon he must repay these outstanding debts.

It is permissible to invest in advertising websites if: 1- joining the website is for free; 2- the ads are for permissible things; 3- the participant should not use software or paying websites to give the impression that there are a lot of visitors; and 4- what you will gain should be known, so every click should be worth such and such. If you have to pay a dollar to join the website, then it is prohibited to join it.

If you cannot interact with these websites except by paying a subscription fee, then it is not permissible for you to deal with them, because that comes under the heading of gambling with one’s money and Riba-based transactions in the contract.

The investment certificates that are issued by Riba-based banks of all three types – Class A, B and C – are all prohibited. Certificates of Class A and Class B are prohibited because they are loans that are guaranteed with guaranteed interest. Certificates of Class C are in fact based on Riba and that it is included in the general principle which says that “Every loan that brings a benefit is Riba.”

It is not permissible to offer payment or prizes for sports betting, whether that is offered by one of the competitors or by some other party. It is not permissible to bet on expectations, even if that is for something other than money, because that comes under the heading of speculating about the unseen, and it is not permissible to do any programming of software having to do with this betting.

It is not permissible to give prizes, whether in the form of money or otherwise, except in the case of camel races, horse races or archery contests, according to the majority of scholars. It makes no difference whether the prize comes from the wealth of the competitors themselves or from the wealth of some external party.

• The commercial insurance contracts that are well known and widespread throughout the world are undoubtedly prohibited. • With regard to the money that one earned from doing unlawful work, whatever he earned before he realised that his ork is prohibited is permissible for him. Whatever he earned after he realised that it is haram for him. • With regard to his wife and children who are sponsored by the one who earned prohibited wealth through forbidden work, there is no blame on them for what he spends on them. Rather the sin and prohibition apply to the one who acquired that wealth, and no one else.

1- With regard to prohibited things that Islam regards as being of no value, it is not permissible to gain any benefit from them at all; rather they must be disposed of by being destroyed. 2- With regard to wealth that was taken from its owner with no justification and without his permission or consent, it must be returned to him, or to his heirs if he has died. If it is not possible to reach him, then it may be given in charity on his behalf. 3- With regard to the person who acquired prohibited wealth but was unaware of the prohibition on this transaction, or he was following a scholar who issued a Fatwa to that effect, he does not have to get rid of this wealth after coming to know of the prohibition and repenting from that; rather he may make use of it. 4- With regard to the one who acquired prohibited wealth despite knowing of the prohibition, and he took it with the permission and consent of the owner, then he repented from that, he does not have to return it. However the scholars differed as to whether he is obliged to give it in charity or whether he may keep it and make use of it, as is the view favoured by Shaykh Al-Islam Ibn Taymiyah.