The Abuse of Mufti Taqi Usmani Is Still Disgraceful
Now let us deal with the Gen Z brigade.
Questioning a scholar is not disrespect.
Demanding dalil is not disrespect.
Examining whether subject-matter experts were properly consulted is not disrespect.
Comparing two Shariah methodologies is not disrespect.
But calling an elderly scholar a dog, telling him to die, making obscene sexual remarks or reducing decades of scholarship to “give him Bitcoin and he will make it halal” is not an intellectual revolution.
It is illiteracy with Wi-Fi.
Some of the circulating replies are so filthy that they actually weaken the legitimate technical objections being raised. A serious critic trying to discuss mal, fiat monetary architecture and stablecoin reserves is immediately thrown into the same screenshot as somebody hurling a genital insult.
Wonderful.
You had a jurisprudential question and turned it into a comments section under a cricket reel.
This is why I reject both blind following and blind abuse.
An alim is not Allah.
An alim is also not your punching bag.
A fatwa is examinable.
A scholar’s honour is not a meme format.
Islamic intellectual history did not develop because every scholar agreed. It developed because scholars disagreed with extraordinary technical sophistication, wrote entire volumes against one another and still understood that abusing the person did not strengthen the proof.
Pakistan desperately needs that culture back.
What Nobody Is Telling You: The Entire Battle Is Over the Word Mal
Strip away Bitcoin maximalists.
Strip away Meezan Bank conspiracy theories.
Strip away “mullah versus Gen Z”.
Strip away screenshots of price charts.
The core issue is this:
Can a non-physical, cryptographically controlled, scarce and socially exchangeable digital unit qualify as mal?
The reported Mufti Taqi Usmani position says no.
Malaysia’s statutory Shariah Advisory Council says regulated digital currency can be mal.
The Darul Fiqh interpretation study explores competing classifications.
CoinStudy’s response explicitly frames the disagreement around competing juristic definitions of mal.
ShariaQuant’s published response similarly argues for differentiated Shariah assessment rather than treating “crypto” as a single homogeneous asset class.
There.
That is your debate.
It is not finished because Faraz tweeted about interest income.
It is not finished because somebody shouted that paper money is haram.
It is not finished because Mufti Sahib is respected.
And it is certainly not finished because Bitcoin went up.
Is Bitcoin Haram?
There is no intellectually honest one-sentence answer that I, as a technology and market commentator rather than a mufti, should manufacture for Muslim investors. The reported Mufti Taqi Usmani ruling treats crypto as impermissible because it does not qualify as mal, while other Shariah bodies and scholars accept the possibility that digital assets can constitute mal and then move to asset-specific screening.
Therefore, the real investor question is not “which influencer said halal?” It is which Shariah methodology you follow, how Bitcoin has been classified under that methodology and whether the form of purchase itself introduces leverage, derivatives, interest or prohibited speculation.
