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"Scars: the echo of hurt that remains": In Uttarakhand, a laborer's 5-year-old daughter lured by Rickshaw driver Shavez to a sugarcane field and was raped, shattering trust and leaving the family in trauma, accused and his family absconding

The fact that the victim was known to the accused, being his neighbor, adds a layer of betrayal to this already tragic event
 |  Satyaagrah  |  Islam
Uttarakhand: Rickshaw driver Shavez rapes a five-year-old girl in Udham Singh Nagar, accused and his family absconding
Uttarakhand: Rickshaw driver Shavez rapes a five-year-old girl in Udham Singh Nagar, accused and his family absconding

In a shocking incident that has shaken the conscience of the nation, a five-year-old girl fell victim to a heinous crime in the Udham Singh Nagar district of Uttarakhand. According to reports, on November 14th, an e-rickshaw driver, identified as Shavez, committed a reprehensible act of rape against a young girl, who happened to be his neighbor.

The details of the crime are distressing. Shavez allegedly lured the innocent child to a secluded sugarcane field in Kichha Tehsil, exploiting her trust and innocence. In this isolated setting, he perpetrated the assault. The horror of the situation was further amplified when the young victim's screams alerted several villagers to the scene. Despite this, in a disheartening turn of events, the accused managed to evade capture, fleeing the site on his rickshaw.

The aftermath of this incident has been a mix of outrage and grief. The victim's mother, embodying the anguish and desperation of a parent, lodged a complaint at the Pulbhatta police station. Her demand for strict action against Shavez is not just a cry for justice for her child, but a call to uphold the sanctity of innocence and childhood that has been brutally violated.

This incident raises numerous questions about the safety of children in our society, the effectiveness of our law enforcement, and the moral fabric that binds our communities. As the accused and his family remain absconding, the community grapples with the unsettling reality of living amidst such horrifying vulnerability. The escape of the accused only adds to the gravity of the situation, as it represents not just a failure to protect the innocent but also a challenge to the authority and efficiency of law enforcement.

The fact that the victim was known to the accused, being his neighbor, adds a layer of betrayal to this already tragic event. It serves as a harrowing reminder that danger can lurk in the most familiar places, and the guardians of our society's most vulnerable must remain ever vigilant.

As the case unfolds, it remains to be seen how justice will be served and what measures will be taken to prevent such atrocious acts in the future. The community, while reeling from this tragedy, looks to the authorities for swift and decisive action, hoping for a resolution that not only brings justice to the young victim but also restores a sense of safety and trust in the community.

Shavez17Nov
Photo courtesy: Screenshot of the news published in Dainik Jagran on 16 November 2023

The heinous crime committed against a five-year-old girl in Uttarakhand continues to unravel with new developments. The police, in response to this appalling act, have registered a case against the accused, Shavez, under the Protection of Children from Sexual Offences (POCSO) Act. This move by the police signifies the severity of the crime and the urgency with which they are addressing it. The hunt for Shavez, who is currently absconding, underscores the determination of law enforcement to bring the perpetrator to justice.

The tragic incident in Uttarakhand continues to reverberate through the community, with the victim's family and locals grappling with the aftermath. The victim's mother, in her complaint, poignantly conveyed the profound impact of this heinous crime: her minor daughter has been left traumatized, and the family is in a state of shock. This statement underscores the deep psychological wounds inflicted by such a vile act, extending beyond the physical harm to long-lasting emotional and mental scars.

The local community's response to this atrocity has been one of collective fury and indignation. Their reaction reflects the broader societal outrage against crimes targeting the innocent and vulnerable. In response to this palpable anger and to maintain public order, the police have been deployed to the area, highlighting the tense atmosphere following the incident.

Furthering the investigation, Pulbhatta station in charge Kamlesh Bhatt took decisive action by arriving at the crime scene and seizing the accused person’s rickshaw. This move not only aids in the investigation but also serves as a tangible indicator of the police's commitment to solving the case.

Shavez17NovA

In a promising development, the police have turned to technology in their quest for justice, analyzing CCTV footage in the hopes of tracking down the accused, Shavez. Despite these efforts, he remains at large, adding a layer of urgency to the ongoing manhunt.

SP Manoj Katyal's statement reinforces the seriousness with which the authorities are treating this case. He confirmed that Shavez has been booked under the stringent provisions of the Protection of Children from Sexual Offences (POCSO) Act, based on the complaint submitted by the victim's mother. Katyal's assurance that efforts are ongoing to arrest the accused serves as a beacon of hope that justice may soon be served.

This case has not only brought to light the vile nature of crimes against children but also the crucial role of law enforcement and the justice system in addressing such atrocities. It is a stark reminder of the need for vigilance and protective measures to safeguard the most vulnerable members of society. As the community rallies around the victim and her family, there is a collective yearning for closure and justice, which will only come with the apprehension and subsequent prosecution of the perpetrator. The pursuit of justice in this case is not only for the victim and her family but a testament to the society's commitment to upholding the rights and safety of all its members, especially the young and defenseless.

Complicating the situation is the report that the family members of the accused are also missing. This development adds a layer of complexity to the case, raising questions about their potential involvement or knowledge of the crime and its aftermath.

The details of the incident, as recounted in the complaint by the victim's mother, are harrowing. The mother, a laborer, was at work when the tragedy unfolded. It was during her absence that Shavez, exploiting the situation, took the young girl to a sugarcane field on his rickshaw and committed the assault. This act of betrayal is particularly egregious given the trust typically placed in neighbors and community members.

The involvement of the local villagers in the aftermath of the crime is a small beacon of hope in this otherwise dark narrative. Their quick response in rushing the victim to a nearby government hospital likely played a crucial role in stabilizing her condition. The community's swift action in this critical moment highlights the essential role of society in responding to and supporting victims of such brutal acts.

The victim's current stable condition is a relief amidst the trauma of the incident. However, the long-term impact of such a traumatic experience on a young child cannot be overstated. It brings to the forefront the need for comprehensive care, including psychological support, for the victim to aid in her recovery.

This case continues to evoke a strong response from the community and the nation at large. The pursuit of justice for the young victim is not just a legal matter but also a moral imperative. It is a test of the effectiveness of our legal system in protecting the most vulnerable members of our society and a measure of our collective resolve to stand against such abhorrent crimes.

As the investigation progresses, the focus remains on locating the absconding accused and ensuring that justice is served. The community's support for the victim and her family during this time is crucial, as they navigate the challenging path towards healing and justice.

Quran 2:223 & 65:4 – Islam’s laws that endorse rape

Rape is not a sin in Islam, but worse than this, it has two laws that allow it. First, husbands can have sex with their wives whenever they want (marital rape); [Q2:223] Second, a divorced “child wife” who has NOT had a period must wait 3 months before remarrying (this assumes statutory rape has occured); [Q65:4] Also, the Hadith shows that Muhammad did not stop soldiers who wanted to have sex with their female captives, this implies that he condoned their rape. In Islam captives, wives, and child wives can be raped. Rape in Islam is not a cultural problem, it is a problem with Islam!.

Muslim men can rape their child wives

Iddah is the waiting period required for divorced women (and girls) before they can remarry and have sex again so the true fathers of children can be known:

In Islam, iddah … is the period a woman must observe after the death of her spouse or after a divorce, during which she may not marry another man.Its purpose is to ensure that the male parent of any offspring produced after the cessation of a nikah (marriage) would be known. The length of iddah varies according to a number of circumstances. [https://en.wikipedia.org/wiki/Iddah (2016/10/30)]

Verse 2:228 says that all divorced women have to wait three months before they can marry again. Verse 65:4 clears up details that 2:228 had not covered. There are many translations of the Quran and the following is a very standard translation of verse 65:4:

And those who no longer expect menstruation among your women – if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah – He will make for him of his matter ease. [Quran 65:4 Translation by Sahih International]

“And [also for] those who have not menstruated,” is obviously referring to girls who have not had their first period.  If it were for women who’s periods had temporarily stopped then it would have said “stopped menstruating” instead of “not menstruated”. This shows the Quran expects some girls: to marry, to have sex with their husbands, and be divorced, before their first period.

Fundamentalist Muslims use the above translations of the Quran and Hadith, but Modernist Muslims claim that the Quran is being misinterpreted and it should really be:

Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy. [Quran 65:4 Translation by Yusuf Ali]

“And for those who have no courses,” could refer to women who’s periods have stopped because of medical conditions such as Secondary Amenorrhea which may be caused by stress, extreme weight loss, or excessive exercise. [https://en.wikipedia.org/wiki/Amenorrhea (2018/06/02)]

Modernist Muslims who advocate this translation can be found by Googling “Quran 65:4 child marriage”.

An analysis of 65:4 that refutes the Modernist Muslims’ claims can be found here: https://wikiislam.net/wiki/Pedophilia_in_the_Qur%27an#65.4_talks_only_of_the_.27Iddah_and_not_of_sexual_activity

 

Allah said Muhammad is a good example to follow:

Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much. [Quran 33:21]

This is why some Muslim scholars collected hadith (anecdotes about Muhammad). Most Muslims believe that the most authentic hadith were collected by Bukhari. This hadith from Bukhari’s hadith collection says Muhammad had sex with his child wife:

Narrated by ‘Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death). [Sahih Bukhari, Volume 7, Book 62, Number 64]

At nine years old Aisha was clearly below any reasonable age of consent, and sex without consent is rape, and sex with a child is called “statutory rape”:

In some common law jurisdictions, statutory rape is sexual activity in which one of the individuals is below the age required to legally consent to the behavior.Although it usually refers to adults engaging in sex with minors under the age of consent, it is a generic term, and very few jurisdictions use the actual term statutory rape in the language of statutes. [https://en.wikipedia.org/wiki/Statutory_rape]

There seems to be a public relations exercise by Modernist Muslims to improve the image of Islam in the West, and part of the PR is to raise Aisha’s age of first sexual intercourse with Muhammad.

Despite the many hadith that categorically say that Muhammad had sex with Aisha when she was nine Modernist Muslims do not believe it, and concoct a story pieced together from different hadith that appear to show that she was 19 or over. [https://wikiislam.net/wiki/Qur%27an,_Hadith_and_Scholars:Aisha#Aisha.27s_Age_at_Consummation_and_Marriage (2018/11/30)]

They may be correct and Aisha was nineteen when she first had sex with Muhammad. However, if they prove she was older than nine, then they prove the soundest of the sound hadith are unreliable, and this has profound consequences because hadith are one of the foundations of Sharia (Allah’s law). [Read more]

Child marriage is not a cultural problem, it is a part of Sharia and so is a problem with Islam.[Read more]

Muslim men can rape their captives

Most Muslims assume that Muhammad would never have allowed rape. However, here is an incriminating “authentic” hadith that clearly implies that after a battle Muhammad allowed his soldiers to rape the female captives of the war booty who were alloted to them:

Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): 0 Abu Sa’id, did you hear Allah’s Messenger (may peace be upon him) mentioning al-‘azl? He said: Yes, and added: We went out with Allah’s Messenger (may peace be upon him) on the expedition to the Bi’l Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid-conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him? So we asked Allah’s Messenger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.  [Sahih Muslim, Book 008, Number 3371]

This could be called the “Rape Hadith”. The Arab women were not the soldiers’ wives because they intended to ransom them, and permission to rape is implied because Muhammad does not say, “Rape is haram, rape is forbidden by Allah,” when he was given the perfect opportunity to do so. Instead, Muhammad explains that they don’t need to use any contraceptive methods, because a child will only be born if it is destined to be born.

Muhammad seems to have given his fellow Muslim rapists some faulty advice by saying that the rape would not be the cause of the raped women getting pregnant and reducing their ransom price.

The Quran does not explicitly say that a Muslim slave owner can rape their slaves, but the Quran does appear to confirm the above Rape Hadith when it says Muslim men can have sex with their captives / slaves in the Quran’s ‘Concubine Verse’:

And all married women (are forbidden unto you) save those (captives) whom your right hands possess. [Quran 4:24]

Allah is saying that you are not allowed to have sex with women who are married to other men, except women who you possess as slaves (who your right hands possess). In other words your female slaves can be your concubines, even if they are married to someone else. [http://www.wikiislam.net/wiki/Rape_in_Islam]

Conclusion

How can Islam be taken seriously when: it does not make rape a sin; the Quran has two laws FOR rape (statutory rape, marital rape), and; there is a hadith that allows soldiers to rape their female captives. The suffering and injustice to women caused by Allah allowing rape should only go to prove that Muhammad is a false prophet, and Islam is a contrived religion.

References:

Counteringislamism.com

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