Both the Kingdom and the Muslim world have lost a distinguished scholar. Sheikh Abdulaziz dedicated his life to science, Islam, and the welfare of Muslims. King Salman bin Abdulaziz and Crown Prince Mohammed bin Salman offered their condolences to his family and the global Muslim community.

Sheikh Abdulaziz also served as the President of the Council of Senior Scholars, promoting Islamic values and community harmony.

Funeral prayers will be held at the Imam Turki bin Abdullah Mosque in Riyadh. King Salman has directed absentee prayers in Mecca, Madinah, and across the Kingdom’s mosques following afternoon (Asr) prayers.

His legacy will inspire future generations, highlighting his profound impact on many lives.

While the discussion was initially intended to focus on another topic, Patel chose to address the question head-on. “It’s a sensitive subject,” he acknowledged, “but I want to frankly put forward my view. Because of recent events and the buzz on social media, this discussion has become necessary.”

Patel’s response was not politically driven, but deeply rooted in Islamic ethics and Sharia principles. His critique centered not on the people of Pakistan, but on what he described as a dangerous contradiction: the open and tolerated presence of armed terror groups within the country’s borders.

“Think for yourself — Pakistan is a country where terror groups openly exist,” he said. “It may not be officially legal, but their existence is not hidden.”

From a Sharia perspective, Patel reminded listeners that such realities are alarming. Islamic scholars across the world have issued fatwas—legal verdicts—categorically opposing the existence of independent armed militias operating outside the state’s control. “Even if what these groups do is set aside for a moment,” he said, “their very existence is a problem.”

Zaid Patel emphasized that such groups, while claiming to operate in the name of Islam, have in fact brought grave damage to the image of the religion globally. “These groups carry out violence, including attacks on civilians, and claim it as jihad. But their actions have no basis in the Quran or the Sunnah,” he noted.

In a powerful and emotional moment, Patel turned the spotlight on the consequences faced by Indian Muslims.

“We Indian Muslims suffer because of this exported extremism. The extremism increasing in India also has roots in this external influence,” he said.

According to Patel, these groups have not only harmed Muslims in Pakistan but have also created ripple effects across the region. Their activities have given fuel to anti-Muslim narratives, sowing suspicion and hostility toward peace-loving Muslims, especially in India.

“Have you ever seen a terror group condemn an attack, saying it was wrong?” Patel asked. “Instead, even if they didn’t do it, they behave as if they want credit for it. That’s the dangerous mentality that is spreading in public spaces.”

This dual failure—both moral and political—has led to what he calls “a double policy.” On paper, Pakistan adheres to international treaties and obligations. But in practice, these groups operate with shocking impunity. “There’s ample proof that they operate with legal and logistical freedom,” Patel said. “When the whole world knows about them, how can we pretend otherwise?”

His message was particularly resonant for Indian Muslims, who often find themselves caught in the crossfire—both metaphorically and socially. “We bear the consequences both internally and externally,” he lamented. “Terrorism is being used as a proxy war in the name of Islam, and all of us suffer because of it.”

Ending his statement with clarity and compassion, Zaid Patel reiterated that Islam offers no room for such armed militancy. “A Muslim country should not allow independent armed groups to exist. There is no justification for it in the Quran or Hadith. Their actions harm Islam and Muslims worldwide.”

In an age of noise and half-truths, Patel’s forthright response stood out—not just for its honesty, but for its deep concern for the well-being of Indian Muslims and the sanctity of Islamic teachings. It was less a political answer and more a moral plea: for accountability, for clarity, and above all, for peace.

True devotion is measured not only by how we pray, but also by how we uphold the dignity of our surroundings

As the crescent moon of Ramzan 2025 fades, we reach the conclusion of a deeply spiritual journey. This is a time of gratitude, renewal, and profound introspection. We have fasted, prayed, given charity, and sought closeness to Allah. But have we also paused to reflect on the unintended impact of our worship on those around us? Have our actions, meant to bring us nearer to God, inadvertently created hardship for others?

Too often, our religious enthusiasm spills into public life in ways that disrupt daily routines. Our devotion should be a source of harmony, not inconvenience. If our prayers, gatherings, and celebrations cause public distress, are we truly embodying the values of Islam?

The Changing Landscape of Ramzan: Congested Mosques and Blocked Roads

During Ramzan, our mosques transform overnight. Once sparsely filled, they overflow with worshippers, forcing many to pray on the streets, blocking traffic, and creating chaos. Hasty parking of bikes and cars worsens the problem, making already narrow lanes impassable. In our eagerness to fulfill religious obligations, do we pause to consider the inconvenience to pedestrians, emergency vehicles, or those simply trying to pass through?

The moments before Iftar should be filled with gratitude and calm. Yet, in many areas, they bring chaos. People rush to buy food, crowding markets and streets. Roadside Iftar parties block pedestrian paths and disrupt traffic. Worse, we often leave behind a trail of discarded plastic plates, cups, and food waste, turning our surroundings into a mess. Is this the discipline and cleanliness Islam teaches?

Taraweeh prayers are among the cherished practices of Ramzan. But when held in public spaces or amplified over loudspeakers, they disturb those seeking rest. In the last ten nights, Qiyam-ul-Layl extends into the early hours, further disrupting neighbors. The Prophet (peace be upon him) instructed us to lower our voices in prayer if it might disturb others. If even Quranic recitation should be quieted for consideration, should we not rethink how we conduct our night prayers?

Ramzan is a time of heightened generosity, with many distributing ration kits, Zakat, and food. Yet, unorganized charity efforts often create overcrowding, long queues, and public disorder. A well-intended act of kindness should not lead to chaos or distress.

Laylatul Qadr is a night of immense spiritual reward, but for some, it has become an excuse for reckless behavior. Youth engaging in dangerous bike stunts force authorities to close flyovers and deploy extra police personnel. What should be a night of devotion instead places an undue burden on law enforcement. Staying awake in worship should not translate into actions that harm public order.

Islamic Teachings on Consideration and Responsibility: Respecting Public Spaces

The Prophet (peace be upon him) explicitly forbade blocking public pathways for prayer. A sahih hadith graded by Albani highlights the importance of keeping pathways clear. Worship should not come at the cost of inconvenience to others.

The Quran instructs us to balance our voices in prayer (Surah Al-Isra 17:110). If even Quranic recitation should be kept moderate, how much more should we be mindful of loudspeakers at night?

The Prophet (peace be upon him) said, “A Muslim is one from whose hands and tongue other Muslims are safe.” (Sahih Bukhari). Our worship should reflect this principle, ensuring that our presence in public spaces does not become a source of hardship for others.

Islam mandates respect for neighbors. Disturbing their sleep with loud prayers is not an act of devotion but of negligence. We must ask ourselves: are we embodying the spirit of Ramzan if our actions cause distress?

Faith and Civic Responsibility

Islam is not just about personal worship but also about our duties to society. Our faith calls us to be disciplined, just, and considerate. This aligns with laws meant to maintain public order, including:

• Noise Pollution (Regulation and Control) Rules, 2000 – Limits loudspeaker use, especially at night.

• Motor Vehicles Act, 1988 – Prohibits obstructing roads and pathways.

• Section 133 of CrPC – Prevents public nuisance and unauthorized gatherings.

The Quran reminds us:

“O you who have believed, fulfill your contracts.” (Surah Al-Ma’idah 5:1)

This extends to our social contracts—upholding laws that govern noise control, traffic management, and public safety.

Striking a Balance: Worship with Wisdom

Ramzan should deepen our connection with Allah while strengthening our role as responsible members of society. We can fulfill our religious duties without creating disorder. Practical changes include:

• Organized Worship: Mosques should manage crowd control, ensuring that prayers do not spill into streets.

• Eco-Friendly Iftar: Community meals should be planned with waste management in mind, minimizing litter.

• Responsible Taraweeh: Limiting loudspeakers and ensuring prayers do not disrupt neighbors.

• Structured Charity: Distributions should be well-coordinated to avoid unnecessary crowding.

• Discouraging Reckless Behavior: Community leaders must actively address youth engaging in dangerous activities during Laylatul Qadr.

True devotion is measured not only by how we pray, but also by how we uphold the dignity of our surroundings and the well-being of those around us.

As we step beyond Ramzan, let our worship continue—not just through prayer, but through our everyday actions of respect, discipline, and kindness.