Respected Mufti Rezaul Karim Abrar and Mufti Ali Hasan,

Assalāmu ʿalaykum wa raḥmatullāhi wa barakātuh.

Let me begin by making one thing clear: I have no personal acquaintance with either of you, nor have I ever met you. Nevertheless, having observed your speeches, discussions, and scholarly activities from a distance, I have come to regard both of you as exceptionally talented, studious, and promising scholars of the next generation. Your scholarly abilities, analytical skills, and eloquence have consistently impressed me.

As a well-wisher, I sincerely pray that Allah Most High blesses your knowledge and enables you to serve the cause of Islam and the welfare of the Ummah on an even greater scale.

Both of you are scholars shaped by the Qawmi madrasa tradition. At present, one of you is associated with an important role in Bangladesh Jamaat-e-Islami, while the other holds a significant responsibility in Islami Andolan Bangladesh. This is a matter of your own personal judgment.

Politics is essentially a methodological and strategic arena for managing society and the state. Anyone who considers a particular approach more effective, practical, and acceptable from a Sharīʿah perspective has a legitimate right to pursue that course. There is, therefore, limited room for others to object to such a choice in itself.

Nevertheless, as ordinary Muslims, we may reasonably hope for one thing: that your political and organisational activities will consistently exemplify positivity, wisdom, courtesy, and the finest Islamic character. Differences of opinion are inevitable, and criticism may also be necessary. But such criticism should not be expressed in language intended to demean opponents. Rather, it should be guided by a sincere pursuit of truth, mutual respect, and concern for the greater welfare of the Ummah. Serving Islam is never a competition to defeat one’s opponents; it is an enduring effort to establish the truth with dignity.

I have long held a personal feeling on this matter. Allah has endowed you with scholarly competence, research capabilities, and considerable intellectual potential. Had these gifts been devoted more extensively to research, writing, teaching, and scholarly training, our nation might have benefited even more. Not every field is equally suited to every individual.

History bears witness to the fact that many exceptional scholars entered administration or politics and achieved success, while others did not. Some eventually realised that their greatest strengths lay in the world of writing, teaching, and research.

Therefore, giving priority to the field in which one can make the most meaningful contribution is a mark of greater wisdom.

Recently, I have repeatedly come across discussions and counter-discussions on social media between the two of you concerning several theological issues, particularly *ʿIṣmat al-Anbiyāʾ* (the infallibility or divinely protected status of the Prophets) and the *Miʿyār al-Ḥaqq* (the criterion of truth) in relation to the noble Companions (raḍiyallāhu ʿanhum).

Even more distressing is the fact that these discussions have prompted many followers on both sides to resort to indecent language, personal attacks, and hostile comments. Matters that should be discussed in an atmosphere of knowledge, proper scholarly etiquette, and God-consciousness are, in many cases, turning into instruments of emotionalism, partisanship, and factional rivalry on social media.

It is against this backdrop that I wish to offer a few humble observations as a well-wisher. Whether you choose to accept them is entirely up to you. Nevertheless, I feel a religious responsibility to express these concerns.

Discussions concerning the infallibility of the Prophets and the status of the noble Companions are among the most important and sensitive subjects in Islamic ʿAqīdah. Differences of opinion on such matters are certainly possible; indeed, discussion may sometimes be necessary. However, such discussions should take place in an environment where participants possess adequate knowledge, mutual trust, a research-oriented mindset, and proper scholarly etiquette. Social media and open public forums generally cannot ensure these conditions.

The reality is that not every ordinary listener or reader is equipped to understand complex theological discussions of this nature. Many may struggle to grasp the context of a statement, its technical terminology, or the subtle distinctions involved. As a result, confusion, misunderstanding, and partisan emotions may overshadow the original purpose of the discussion.

There is another reality to consider. In our society, there are individuals and groups whose levels of reverence, affection, and sensitivity towards the Prophets and Messengers (ʿalayhim al-salām) and the noble Companions (raḍiyallāhu ʿanhum) are not necessarily the same.

Nor can we ignore the possibility that certain circles may deliberately provoke or exploit such sensitive religious controversies for ideological, political, or partisan interests.

Consequently, a scholarly discussion originally intended for a limited audience can quickly spread into the wider public sphere, where it risks losing its context and becoming a vehicle for misinterpretation, distortion, disinformation, or mutual hostility.

For these reasons, I humbly appeal to you both: as far as possible, please refrain from turning such sensitive theological questions into open public controversies. Where necessary, they should instead be discussed within a limited, responsible, and appropriate scholarly forum involving qualified specialists. There, the issues can be examined with mutual respect, a commitment to research, and a sincere desire to discover the truth.

However, when a discussion risks creating even the slightest confusion in the minds of ordinary people regarding the status of the Prophets and Messengers (ʿalayhim al-salām) or the noble Companions (raḍiyallāhu ʿanhum), or risks undermining their reverence, love, and trust, refraining from such discussions on public platforms and social media is the wiser and more prudent course, and better reflects the proper etiquette prescribed by the Sharīʿah.

It is important to remember that one of the fundamental principles of Islamic scholarship is that **not every truth is suitable for presentation in the same manner, in every setting, and before every audience**. The subject matter itself is important, but so too are the timing, context, audience’s intellectual and emotional preparedness, and the likely consequences.

Even when a statement is true in itself, if the manner or forum in which it is presented leads to unintended confusion, hostility, or *fitnah* (discord and strife), then restraint, wisdom, and consideration of the greater good become essential requirements of Islamic daʿwah and scholarship.

This is particularly true of matters relating to the status of the Prophets and Messengers (ʿalayhim al-salām) and the noble Companions (raḍiyallāhu ʿanhum). In such matters, caution, balance, and exemplary etiquette are not merely intellectual responsibilities; they are also indispensable expressions of the sensitivity demanded by faith.

Both of you are valuable assets to our society. If your knowledge, wisdom, and abilities in daʿwah were devoted less to mutual competition and more to strengthening the unity of the Ummah, advancing its intellectual development, and presenting the beauty of Islam, the nation and the Ummah would undoubtedly reap far greater benefits.

May Allah Most High grant us all the ability to recognise the truth, remain steadfast upon it, and convey it with the highest wisdom and finest character. May He accept your knowledge, deeds, and daʿwah, and make them a source of goodness and benefit for the Ummah.

*Āmīn.*