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Editorial note: Market figures cited in this article are estimates based on publicly available industry reports and may vary by source. HalalExpo.com aims to present the most current data available but readers should verify figures for business decisions. Sources include the State of the Global Islamic Economy Report, DinarStandard, and national halal authority publications.
Few topics in contemporary Islamic finance generate as much debate as the permissibility of cryptocurrency. Bitcoin, Ethereum, and the broader universe of digital currencies have attracted significant interest from Muslim investors worldwide, particularly younger demographics in countries such as Indonesia, Turkey, Malaysia, Pakistan, Nigeria, and the UAE — all markets with large Muslim populations and high cryptocurrency adoption rates.
The question "is cryptocurrency halal?" does not have a single, universally agreed answer. Unlike clearly prohibited activities such as alcohol production or interest-based lending, cryptocurrency sits in a grey area where legitimate scholarly arguments exist on both sides. This article surveys the major positions, the reasoning behind them, and the key Shariah issues that drive the disagreement — presenting the evidence for readers to understand the landscape, not to issue a fatwa.
Readers seeking personal religious guidance should consult a qualified Shariah scholar familiar with both Islamic jurisprudence and the technical mechanics of cryptocurrency. This article provides the analytical framework for that conversation.
The scholarly debate around cryptocurrency centres on several core Shariah concepts. Understanding these is necessary before examining the specific positions:
A foundational question is whether cryptocurrency qualifies as mal (property or wealth) under Islamic law. For something to be traded, invested in, or used as a medium of exchange in a Shariah-compliant manner, it must first be recognised as legitimate property. Scholars who consider cryptocurrency as mal point to the fact that it has market value, can be possessed (in a digital wallet), is exchangeable, and provides utility. Those who deny its status as mal argue that it has no intrinsic value, is not backed by any tangible asset, and its value derives entirely from speculative demand.
Cryptocurrency markets are characterised by extreme price volatility. This raises the question of whether investing in or trading cryptocurrency involves excessive gharar — the kind of uncertainty that Islam prohibits in commercial transactions. Scholars who see problematic gharar point to the lack of fundamental valuation metrics, the influence of market manipulation, and the potential for total loss of value. Those who dismiss the gharar concern argue that price volatility alone does not constitute gharar (stocks are also volatile), and that the purchase and sale of cryptocurrency are clearly defined transactions without ambiguity in their terms.
Related to gharar, some scholars argue that speculative cryptocurrency trading resembles gambling — staking money on uncertain outcomes with no underlying productive economic activity. This concern is strongest with regard to highly speculative altcoins, meme coins, and leveraged crypto derivatives trading. It is less compelling for the use of established cryptocurrencies as a medium of exchange or store of value.
Whether cryptocurrency functions as money (thaman) is relevant because Islamic law has specific rules for currency exchange (sarf). If cryptocurrency is classified as currency, then exchanging it for other currencies (including other cryptocurrencies) must comply with sarf rules — including the requirement for immediate settlement (taqabud). Some scholars, particularly in the Hanafi tradition, have analysed whether Bitcoin meets the classical conditions for thamaniyyah (custom-based acceptance as money).
The energy consumption of proof-of-work cryptocurrencies, particularly Bitcoin, has raised concerns under the Islamic principle of preventing harm (darar). Some scholars argue that the environmental damage caused by Bitcoin mining renders participation impermissible or at least discouraged (makruh). This argument has weakened somewhat as Ethereum transitioned to proof-of-stake and renewable energy adoption in mining increased.
A significant body of scholarly opinion holds that cryptocurrency is permissible, either unconditionally or with certain conditions:
One of the most frequently cited papers supporting the permissibility of Bitcoin is "Is Bitcoin Halal or Haram: A Shariah Analysis" by Mufti Muhammad Abu-Bakar, published through Blossom Finance in 2018. Mufti Abu-Bakar concluded that Bitcoin qualifies as mal (property) because it has value, can be stored and retrieved, and is commonly accepted as a medium of exchange. He argued that Bitcoin is permissible to use, own, and trade, and compared it to other forms of customary money (thaman 'urfi) that derive value from social acceptance rather than intrinsic utility.
The Shariah Review Bureau, a Bahrain-based Shariah advisory firm licensed by the Central Bank of Bahrain, issued a ruling that investing in and trading cryptocurrencies is permissible in principle, subject to the specific characteristics of the individual cryptocurrency. Their analysis distinguished between cryptocurrencies used as a medium of exchange (permissible) and those that are purely speculative with no utility (potentially problematic).
Several scholars have argued for permissibility based on the principle of 'urf (custom) — that what a society accepts as money becomes money, and cryptocurrency has achieved this status in many markets. Others invoke maslahah (public interest), arguing that cryptocurrency provides financial access to the unbanked, enables remittances at lower cost, and offers an alternative to inflation-prone fiat currencies in countries with unstable monetary policies.
Indonesia's MUI issued a fatwa in November 2021 declaring that cryptocurrency as a medium of exchange (currency) is haram due to elements of gharar, darar, and non-compliance with Shariah principles. However, the MUI indicated that cryptocurrency as a commodity or digital asset for investment purposes could be permissible if it meets certain conditions, including clear utility and compliance with applicable regulations. This nuanced position reflects the distinction between speculative trading and regulated investment.
Egypt's Dar al-Ifta, the national fatwa institution, issued a statement in 2018 under Grand Mufti Shawki Allam declaring cryptocurrency trading impermissible. The fatwa cited the lack of government backing, extreme volatility, use in illegal activities (money laundering, terrorism financing), and the potential for harm to participants and the broader financial system. The ruling characterised cryptocurrency as gambling due to its speculative nature.
Turkey's Diyanet issued a ruling in 2021 that the use of cryptocurrency is not appropriate (uygun degildir) due to the lack of regulatory oversight, price manipulation risks, and use in illicit transactions. While stopping short of an outright prohibition, the ruling discouraged Muslim participation in cryptocurrency markets.
The Grand Mufti of Palestine, Sheikh Muhammad Hussein, issued a fatwa in 2017 prohibiting Bitcoin on the grounds that it is unregulated, subject to manipulation, and used for illicit purposes.
Many scholars in the prohibitionist camp focus on the absence of intrinsic value or asset backing. Unlike gold (which has physical utility), fiat currency (backed by sovereign authority), or stocks (representing ownership in productive businesses), cryptocurrency's value is derived entirely from market demand. When that demand collapses — as it has repeatedly in crypto market cycles — holders can lose the majority of their investment. Some scholars argue this makes cryptocurrency closer to gambling than investment.
A growing number of scholars and institutions have adopted a middle position — that cryptocurrency is neither unconditionally halal nor unconditionally haram, but its permissibility depends on how it is used and which specific cryptocurrency is involved:
As of early 2026, neither AAOIFI nor the OIC International Islamic Fiqh Academy has issued a definitive, comprehensive ruling on cryptocurrency. Both institutions have had the topic on their agendas and have hosted scholarly discussions, but the complexity and rapid evolution of the technology has prevented a final consensus position. Individual scholars affiliated with these institutions hold varying views.
Scholars in the conditional permissibility camp generally agree on several conditions that would need to be met:
Bitcoin is the most scrutinised cryptocurrency from a Shariah perspective. Arguments for its permissibility include its decentralised nature, fixed supply (21 million cap), established network effects, and growing acceptance as a store of value and medium of exchange. Arguments against include its proof-of-work energy consumption, price volatility, and the absence of intrinsic value. Among scholars who accept cryptocurrency in principle, Bitcoin is generally the most likely to be considered permissible.
Ethereum's transition to proof-of-stake in 2022 removed the energy consumption objection. However, staking rewards on Ethereum raise a separate question — whether they constitute riba or legitimate compensation for network validation services. Scholars are divided, with those who view staking as providing a service (akin to renting out one's computing resources) tending to permit it, and those who view it as earning a guaranteed return on deposited assets tending to prohibit it.
Stablecoins pegged to fiat currencies present a different set of Shariah concerns. If the stablecoin is backed by reserves held in interest-bearing instruments (as many fiat-backed stablecoins are), the backing itself is problematic. Additionally, some stablecoin protocols offer "yield" on deposited tokens through lending pools, which raises riba concerns. Pure use of stablecoins as a medium of exchange or remittance tool, without earning yield, may be less problematic.
Tokens with no underlying utility, use case, or development roadmap — created purely for speculative trading — are the hardest to justify under any Shariah framework. The combination of no intrinsic value, extreme volatility, and the zero-sum nature of speculative trading (one party's gain is another's loss) aligns closely with the characteristics of maysir (gambling) that Shariah prohibits.
Given the diversity of scholarly opinion, Muslim investors interested in cryptocurrency should consider the following practical steps:
The question of whether cryptocurrency is halal remains one of the most dynamic and contested topics in contemporary Islamic jurisprudence. The technology is still evolving, regulatory frameworks are still developing, and scholarly opinion is still crystallising. What is clear is that the blanket statements sometimes found online — "crypto is 100% halal" or "crypto is completely haram" — do not reflect the actual state of scholarly discourse.
The most intellectually honest position acknowledges the legitimate arguments on both sides and recognises that the answer may differ depending on the specific cryptocurrency, the use case, the trading method, and the scholarly framework the investor follows. As the technology matures and regulatory frameworks solidify, the scholarly consensus may become clearer.
For a broader perspective on Islamic finance principles and halal investment options beyond cryptocurrency, explore the HalalExpo blog and business directory for resources on Shariah-compliant finance.
Once a Muslim investor concludes that a given digital asset is permissible, the next practical question is annual zakat — zakat on investments treats crypto holdings alongside cash, stocks, gold, and property.
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