drinking it—namely, the People of the Book, the Jews and the Christians—for the unbelievers are addressed by and held accountable for both the fundamentals and the ancillary rulings of the Sharia, its commands and its prohibitions.

3. Shaykh al-Islam said: It is forbidden even when one’s strong presumption, based on clear indications, is that this will occur. This is the explicit position of Ahmad, and it was endorsed in al-Insaf.

4. The Exalted said: “And do not cooperate in sin and transgression” (al-Maʾidah 5:2).
   Ibn al-Qayyim remarked: The proofs of the Sacred Law clearly establish that intentions in contracts are taken into account; they determine whether a contract is sound or void, and whether it is lawful or unlawful.

5. The same principle applies to everything that helps facilitate sin: musical instruments; renting shops to someone who will sell wine or tobacco; renting one’s house to someone who will use it for prostitution and corruption; working for institutions that deal in usury; and countless similar matters. All of these become forbidden once the person is certain, or has a strong presumption reached by other means, that they will be used for disobedience.

6. There are, however, items that can serve both good and evil ends—such as radios, televisions, cassette tapes, and the like. These are not inherently unlawful, because although they may be used for harm, they can also yield benefit, and it is common for a single object to have both harmful and beneficial uses. Accordingly, such items are not deemed categorically forbidden; they become forbidden only when you know, or are reasonably sure, that the purchaser intends to use them exclusively for a prohibited purpose.