Internet-based technological developments are increasing day by day and are quickly included in human life. Metaverse, which corresponds to the meanings of the advanced universe and the superuniverse, has come to the fore again with the digital platform companies directing their investments to this technology, although it is based on an older concept. Metaverse technology, which is on the way to become an unchangeable part of life all over the world over time, needs to be examined in terms of jurisprudence. In Islamic law, the principle of freedom is taken as a basis for every item that provides the benefit of the society and the individual and does not contradict the general principles of religion. According to this principle, it is assumed that every new product and item that emerges with the advancement of the age is halal as long as it does not contradict the principles of Islam. Accordingly, although it is not haram to use the internet as an important part of life for the last quarter century, the interest of fiqh is about how this technology is used. At the first stage, while determining the limitations of the use of the digital world in terms of fiqh, the religious/legal dimension of the actions of the participants in the server will be discussed. The principle of inviolability of personal rights such as personal immunity, material security and intellectual property within the scope of the rights granted to human beings by both universal law and fiqh is accepted in force in the virtual world as well as providing social order in the world we live in. Personal information evaluated within the scope of civil law is also valid for the information of Metaverse users, and wrongful acts designed towards NFT products and virtual wallets are seen against Islamic principles. The fact that the product, which is the place of the contract, is like property in Islam (mutaqawwīm) is one of the basic requirements of an accurate contract. Therefore, as one of the limitations of use in this technology, the sale of things that are not considered as goods such as pork and alcohol to be sold over virtual reality or that the seller does not have yet (ma'dūm) will be deemed invalid. Although there are different opinions on the permissibility of marriage contracts established over video and audio connections, the general attitude is that this is valid. As a matter of fact, although the parties to the contract are physically far from each other, the condition of parliamentary unity has been fulfilled with augmented reality. Although the aforementioned technology has a more flexible use in the relations of fiqh, it is not possible to benefit from this technology in the field of worship. Because the content of some worships includes financial, some physical, and some both financial and physical difficulties. Of these, bodily worship has certain formal characteristics. [ABSTRACT FROM AUTHOR]