Police Itself Resorts to Illegal Violence Against Ahmadis in Pakistan. In the case of Ahmadis, the Pakistani government may not be the solution—in fact, it is the problem.

Despite the numerous denunciations by (mainly) specialist media and human rights activists, the situation of Ahmadi Muslims in Pakistan is still largely overlooked. This allows the continuation of an unbearable persecution, driven by hatred and denial of religious liberty. In fact, mainline Muslims (whatever this expression really means) accuse Ahmadis of heresy and even consider them non-Muslims. Working as a theological justification, while it is in fact a distortion of theology and religion, this excuse perpetrates repression and crimes, the latest of which took place in early October.

Four Ahmadi mosques have been desecrated and vandalized, their domes and minarets being destroyed, in Pakistani Punjab. The International Human Rights Committee, based in Mitcham, Surrey, England, has gathered information and first-hand testimonies.

https://preview.redd.it/hwzvef1bf0yd1.png?width=640&format=png&auto=webp&s=2fec82ec7bf268a98183b87dfe2d3ab607fc4c95

Police Itself Resorts to Illegal Violence Against Ahmadis in Pakistan

Assalam o alaikum ww

Imma keep this short, can ya‘ll just share some tips or experiences on how to strengthen ur faith and belief overall, how to become closer to Allah and more obedient towards him? Like, how to overall become a better Muslim.

maybe smth other than the basics like „pray all 5 prayers daily“…

(Warning nsfw words)

I've been suffering from a porn addiction for about 2 maybe 1 year and I'm trying to stop it I started in august but its just so difficult at the current moment I haven't ejaculated to porn but I have edged myself to it numerous times (which I don't count as a relaspe and or stopping myself mid way disgusted with myself and stopping which I also do not because its a loophole but because I am actually about to vomit) I broke my phone playing sports which got rid of the easy access but I just now use my laptop I have 5 blockers for nsfw and porn content yet I still manage to get a hold of some I'm too scared to tell anyone because desis arent really known for their kindness and supportiveness I've told friends and some cousins but I can't stop I've went toward Allah but that only made it go away for a day or 2 I know I'm not reading all 5 prayers sometimes even none but when I was for like a week like I said it went away for a day or two I'm not asking for your prayers or your advice on how to tell my family but I am asking of you to tell me how to over come this some of you might say marraige but I am not legally allowed to get married in canada I can however drive

Introduction

Hazrat Mirza Masroor Ahmad atba narrated the incident of the treason of Banu Quraiza and their punishment in his recent Friday sermon (10/25/24)

He narrated narrations from the Ahadith and Seerah literature to show what exactly transpired once the Banu Quraiza did treason during the Battle of Trench and attempted to murder and rape Muslim women and children.

I will be posting the summary as posted on Alislam. Wait a couple weeks and you can read the entire transcript of the Sermon, word for word, along with the exact references of the narrations that Huzur quoted.

Summary

After reciting Tashahhud, Ta‘awwuz and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad(aba) said that he would continue mentioning the siege of the Banu Quraizah after the Battle of the Confederates, due to their treachery.

His Holiness(aba) said that when the siege reached its pinnacle, the Banu Quraizah decided to agree with the Holy Prophet(sa) and they came down from their fortress. There are various narrations regarding how long the siege lasted; some say 10 days, others say 15, 14 or 24. According to Hazrat Mirza Bashir Ahmad(ra), this siege lasted around 20 days.

Hazrat Sa’d bin Mua’dh(ra) Appointed As Arbitrator His Holiness(aba) said that Hazrat Sa’d(ra) was made the judge in the decision to be made regarding the Jews of Banu Quraizah. When the Jews came out of their fortress, they were imprisoned while the women and children were kept to one side. The Muslims seized all that was in their fortress, including 1,500 swords, 300 chainmail, 2,000 spears, 1,500 leather shields, and much more. There were also many camels and other animals that the Muslims took into their custody.

His Holiness(aba) said that the elders of the Aus tribe submitted to the Holy Prophet(sa) that since the Banu Quraizah were their allies, they requested for them to be forgiven. The Holy Prophet(sa) remained silent while they continued to increase their pleas. The Holy Prophet(sa) asked whether they would be pleased if one of their own people were to make the final decision regarding the Banu Quraizah to which they replied that this would indeed please them. As such, the Holy Prophet(sa) appointed Hazrat Sa’d bin Mu’adh(ra) to be the judge in the matter of the Banu Quraizah. According to another narration, the Holy Prophet(sa) gave them the opportunity to choose someone themselves, and they chose Hazrat Sa’d bin Mu’adh(ra) and the Holy Prophet(sa) approved.

His Holiness(aba) said that upon receiving word of his appointment in this matter, people gathered around him and pleaded that he should have mercy upon the Banu Quraizah; however, Hazrat Sa’d(ra) remained silent. As their pleas increased, Hazrat Sa’d(ra) said that the time had come that he should not care for anyone who maligns God. He then went to the Holy Prophet(sa) and upon seeing him, the Holy Prophet(sa) instructed those there to stand up out of respect for Hazrat Sa’d(ra). The Holy Prophet(sa) then instructed Hazrat Sa’d(ra) to make a decision on the matter. Then Hazrat Sa’d(ra) asked those around who were making pleas on behalf of the Banu Quraizah if they would be content with whatever decision he made, to which they replied that they would indeed be happy with whatever decision he made. Hazrat Sa’d(ra) said that he would do his best, and then asked once again to ensure that whatever decision he made would be enforced, and all the people present, including the Holy Prophet(sa) agreed. Hazrat Sa’d(ra) then decided that the men of Banu Quraizah should be sentenced to death while their women and children should be held captive. Their wealth should be distributed and their homes should be given to the Muhajirin (migrants to Madinah) so that they would not remain dependent on the the Ansar (natives of Madinah).’

His Holiness(aba) said that upon this decision, the Holy Prophet(sa) said that he had been informed about this decision earlier that very day by an angel.

His Holiness(aba) quoted Hazrat Mirza Bashir Ahmad(ra) who writes,

‘After a siege of more or less twenty days, these ill-fated Jews agreed to descend from their fortresses to be judged by the verdict of such a man, who despite being their confederate, found no mercy in his heart due to their evil schemes; and despite being an epitome of justice and equity, he did not possess the same compassion and tenderness at heart as was present in the man who was a ‘Mercy for All Mankind.’ The details are that the Aus tribe were old allies of the Banu Quraizah, and at the time, Sa‘d bin Mu‘adh(ra) was the chieftain of this tribe. He had been wounded in the Ghazwah of the Ditch and was now under medical treatment in the veranda of the Mosque in Madinah…Sa‘d(ra) arrived mounted on an animal and on the way a few people from the Aus tribe persistently pleaded, “We are allies of the Quraizah. Just as the Khazraj dealt with their ally tribe the Banu Qainuqa‘ with mercy, you also deal with the Quraizah leniently. Do not give them a harsh punishment.” At first, Sa‘d(ra) listened to their plea silently, but when they began to overly persist, he responded, “This is the time when Sa‘d shall not care for the reproach of anyone who raises an objection.” Upon hearing this response, the people took to silence.

When Sa‘d(ra) drew near, the Holy Prophet(sa) instructed his companions:

“Stand for your chieftain and assist him in dismounting.”

When Sa‘d(ra) dismounted and moved towards the Holy Prophet(sa), he said,

“Sa‘d! The Banu Quraizah have accepted you as their arbitrator, and they have agreed to abide by whatever verdict you may deem fit.” Upon this, Sa‘d(ra) lifted his sights towards the people of his own tribe, the Aus, and said:

“Do you take God as your witness and make a firm promise that you shall be bound to act upon the verdict I issue with regards to the Banu Quraizah?”

“Yes, we promise,” said the people. Then, he made a gesture in the direction where the Holy Prophet(sa) was seated and said:

“Does the honourable man who is seated here also promise that he shall be bound to act upon my verdict?”

The Holy Prophet(sa) responded, “Yes, I promise.”

After this covenant and agreement had been affirmed, Sa‘d(ra) announced his verdict: the combatant men of the Banu Quraizah would be executed; their women and children would be taken captive and their wealth would be distributed amongst the Muslims. When the Holy Prophet(sa) heard this verdict, he spontaneously said:

“Your verdict is a Divine Decree.”

In other words, this was a decree that could not be over-ruled. The meaning of these words was that the verdict relevant to the Banu Quraizah took place in such circumstances, that divine power could be seen clearly working at the centre of affairs and for this reason, feelings of mercy held by the Holy Prophet(sa) could not prevent this outcome. This was true indeed, because the Banu Quraizah requested that Abu Lubabah(ra) be sent to them, and then such words slipped his tongue that were completely without foundation. Consequently, the Banu Quraizah refused to accept the Holy Prophet(sa) as their judge, and under the assumption that the Aus tribe would deal leniently with them as they were allies, appointed Sa‘d bin Mu‘adh(ra), the chief of the Aus tribe as their arbitrator. Furthermore, Sa‘d(ra) became so resolute in the matter of justice and equity that feelings of relation and alliance were wiped out of his heart completely. Moreover, before announcing his verdict, Sa‘d(ra) took a firm promise from the Holy Prophet(sa) to affirm that this decision would be administered in full. All of these things could not have been a coincidence. Verily, at the base of these events was a Divine Decree, and this verdict was that of God, not Sa‘d(ra).’

(The Life and Character of the Seal of Prophet(sa), Vol. 2, pp. 488-491)

A Divine Decree

His Holiness(aba) said that after Sa’d(ra) had made his decision, the Holy Prophet(sa) returned to Madinah. He instructed that the prisoners should be brought to Madinah and the Holy Prophet(sa) also instructed for dates to be brought for the Jews who were kept at the home of Hazrat Ramlah(ra).

His Holiness(aba) quoted Hazrat Mirza Bashir Ahmad(ra) who writes,

‘It seems that due to the treachery, treason, rebellion, sedition, disorder, murder and bloodshed of the Banu Quraizah, the verdict had already been issued by the heavenly court of justice that their combatant members should be expunged from the face of the earth. The Divine instruction initially given to the Holy Prophet(sa) regarding this Ghazwah also establishes that this was a Divine Decree. However, God did not wish for this verdict to be issued by His Messenger and for this reason, kept the Holy Prophet(sa) completely separate through immensely intricate manifestations of His power, and had this verdict announced by Sa‘d(ra). Moreover, this announcement was made in such a manner that the Holy Prophet(sa) could no longer influence this decision, because he had already promised that he would abide by the verdict in full.’

His Holiness(aba) said that this is a clear response to those who raise allegations against the Holy Prophet(sa) and even some of our youth who raise questions. This decision was not made by the Holy Prophet(sa), rather this decision was made by one of the companions, and at that, a companion who was in fact an ally of the Banu Quraizah.

His Holiness(aba) continued quoting Hazrat Mirza Bashir Ahmad(ra) who writes,

‘In addition to this, since the influence of this decision was not limited to the person of the Holy Prophet(sa) alone, rather, affected all of the Muslims collectively, the Holy Prophet(sa) did not consider it his right to change this verdict by his own opinion irrespective of how heavily it may have leaned towards mercy and forgiveness. It was this very divine power which moved the Holy Prophet(sa) to spontaneously utter the words:

“O Sa‘d! Your verdict seems to be a Divine Decree, which no one has the power to alter.”

Upon saying these words, the Holy Prophet(sa) quietly stood up and returned to the city. At the time, his heart was grieved with the thought that a nation, which he greatly hoped would embrace Islam, was being deprived of faith and being sentenced to divine wrath and chastisement due to their evil deeds. It was perhaps on this occasion that the Holy Prophet(sa) uttered the following words with intense regret:

“If only ten men (i.e., ten influential men) had believed in me, I would have hoped to God that this entire nation would accept me and would have been saved from Divine punishment.”

When the Holy Prophet(sa) was leaving, he instructed that the men be separated from the women and children of the Banu Quraizah. Hence, both these groups were brought into Madinah separately and were gathered at two separate locations. In line with the instruction of the Holy Prophet(sa), the companions (many of whom perhaps remained hungry themselves) arranged for a large quantity of fruit to be brought to the Banu Quraizah for their consumption. It is written that the Jewish people spent the entire night eating fruit.’

(The Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 491-492)

His Holiness(aba) said that the next morning, the Holy Prophet(sa) instructed for a ditch to be dug in one of the markets. There, the men of the Banu Quraizah would be summoned and in accordance with the verdict of Hazrat Sa’d(ra), they would be executed.

Implementation of the Verdict & Mercy of the Holy Prophet(sa) His Holiness(aba) quoted Hazrat Mirza Bashir Ahmad(ra) who writes,

‘The following day, in the morning, the verdict of Sa‘d(ra) was to be put into effect. The Holy Prophet(sa) appointed a few able men to perform this task and stood close by, so that if guidance was required while the verdict was being administered, the Holy Prophet(sa) could provide immediate guidance. Another reason was so that he could instantly provide a decision if anyone appealed for mercy. Although the verdict of Sa‘d could not be appealed against in general, but in his capacity as a King or Chief Executive of a democracy, the Holy Prophet(sa) definitely had the right to hear an appeal with respect to a specific person on individual grounds. As an act of compassion, the Holy Prophet(sa) also ordered that criminals should be executed separately from one another, i.e., when one was being executed the other should not be present nearby. Thus, every criminal was brought separately and executed according to the verdict of Sa‘d.

When Huyayy bin Akhtab, chief of the Banu Nadir was brought for execution, he looked to the Holy Prophet(sa) and said, “O Muhammad [sa], I do not regret having opposed you. However, the truth is that he who abandons God is abandoned by God.” Then, he looked to the people and said, “Nothing can be done in the face of God’s command. This is His command and His decree.” When Ka‘b bin Asad, the chief of Quraizah was brought to be executed, the Holy Prophet(sa) urged him impliedly to embrace Islam. He responded, “O Abul-Qasim! I would have accepted, but people will say that I have become afraid of death. Let me die upon the Jewish religion.”

(The Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 492-493)

His Holiness(aba) continued quoting Hazrat Mirza Bashir Ahmad(ra) who writes,

‘Another Jew by the name of Rifa‘ah, humbly implored a soft-hearted Muslim lady to intercede on his behalf so that he may be spared. The Holy Prophet(sa) forgave Rifa‘ah due to the intercession of this Muslim lady. Hence, the Holy Prophet(sa) forgave anyone for whom a plea of mercy was sought, which is evidence of the fact that the Holy Prophet(sa) was compelled by the verdict of Sa‘d(ra), otherwise, his heart was not inclined to execute the Jews.’

(The Life and Character of the Seal of Prophets (sa), Vol. 2, p. 494)

His Holiness(aba) said that this clearly refutes any sort of allegation saying that the Holy Prophet(sa) acted in a cruel manner.

False Incident of Raihanah

His Holiness(aba) further quoted Hazrat Mirza Bashir Ahmad(ra) who writes,

‘Various historians write that one person from among the prisoners of Banu Quraizah, was a lady named Raihanah, and the Holy Prophetsa kept her as a slave-girl for himself. It is on the basis of this very narration that Sir William Muir has raised a very hurtful allegation against the Holy Prophet(sa). However, in actual fact, this narration is absolutely false and baseless. Firstly, the narration of Sahih Bukhari which has been quoted above in which it has been stated that the Holy Prophet(sa) distributed the prisoners of Banu Quraizah amongst the companions disproves this narration. If the Holy Prophet(sa) had selected a female prisoner for himself, naturally, this would have been mentioned in the narration of Bukhari at this occasion. However, even the slightest indication has not been made to this affect in Bukhari.

In addition to this, other authentic narrations clearly prove that Raihanah was among those prisoners who the Holy Prophet(sa) released as an act of benevolence, and after this, Raihanah left Madinah and went to the home of her parents (the Banu Nadir) and continued to reside there. ‘Allamah Ibni Hajar, who is among the most illustrious of research scholars, states that this latter narration is correct. However, even if it is accepted that the Holy Prophet(sa) took Raihanah into his own guardianship, she definitely lived there as his wife, not a slave-girl. However, as for those historians who have related that the Holy Prophet(sa) took her into his own guardianship, most have also explicitly elucidated that the Holy Prophet(sa) freed her and then married her. Ibni Sa‘d has transmitted a narration related by Raiḥānah herself in which she states that, “The Holy Prophet(sa) freed me and then, after I accepted Islam, he married me. My dowry was set at twelve Auqiyyah.” In comparison to this narration, Ibni Sa‘d has declared the other narration, which Sir William Muir has based his conclusion on, as being categorically false and contrary to the truth; and has further written that this is the opinion of those who possess knowledge.

Hence, first and foremost, as substantiated by the narration of Bukhari, and the same has been expounded in Isabah, the Holy Prophet(sa) did not take Raihanah under his guardianship in the first place; rather, he set her free, after which she returned to her family and began to live with them. Secondly, even if the narration is accepted that the Holy Prophet(sa) did in fact take her into his own supervision, even in this case, the Holy Prophet(sa) freed her and then married her; he did not keep her as a slave-girl. Furthermore, it should also be remembered that with respect to the name, genealogy, tribe, etc., of Raihanah, there is such diverse contradiction within various narrations, that it would perhaps not be unreasonable to doubt the very existence of her person all together; especially when it is taken into account that she is said to be the wife of a person who is definitely the most well-documented historical figure in the world. And Allah knows best.’

(The Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 486-498)

His Holiness(aba) said that after taking out the Khums from the spoils (a fifth of the spoils reserved for Allah and His Messenger (sa)), the Holy Prophet(sa) fairly distributed the spoils of war.

Treatment of the Captives

His Holiness(aba) quoted Hazrat Mirza Bashir Ahmad(ra) who writes,

‘In line with the verdict of Sa‘d(ra), the women and children had been taken captive. It is ascertained from various narrations that the Holy Prophet(sa) sent them towards Najd. Some of the tribes that were situated here paid their ransom and obtained their release. The Muslims utilised this money to purchase horses and arms for their own defence. If this was indeed the case, it should come as no surprise, because the tribes of Najd and the Banu Quraizah were allies. Prior to the Ghazwah of Quraizah, they had fought together in the Ghazwah of the Confederates. As a matter of fact, it was due to the incitement of the people of Najd that the Banu Quraizah raised up the flag of rebellion against the Holy Prophet(sa) in the first place. Thus, if the Najadis obtained the release of the prisoners of Banu Quraizah from the Muslims, this is nothing out of the ordinary. However, authentic narrations disclose that these prisoners remained in Madinah, and according to custom, the Holy Prophet(sa) distributed them into the guardianship of various Companions. Afterwards, some from among them paid the value of their ransom and obtained freedom. Others were released by the Holy Prophet(sa) as an act of benevolence. In time, these people gradually became Muslim at their own will. History records the names of ‘Atiyyah Quradhi, ‘Abdur-Rahman bin Zubair bin Batiya, Ka‘b bin Sulaim and in particular Muhammad bin Ka‘b, who later became a Muslim of great standing.’

(The Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 495-496)

His Holiness(aba) said that the Holy Prophet(sa) delivered a verdict on this occasion which shows the vastness of his mercy and the fact that he was a champion for women. The Holy Prophet(sa) said that any woman who was distributed or obtained at a ransom, if they had a small child then the child must not be separated from the mother. Similarly, two young sisters must not be separated until they reached the age of maturity. This was the conduct of the ‘Mercy for All Peoples’ towards women and even prisoners and opponents.

His Holiness(aba) said that today, we observe the conduct of Muslims being that they drive other Muslims out of their homes, which then diminishes the honour of Muslims in the sights of others. His Holiness(aba) prayed that may Allah grant sense to the Muslims.

Hello everyone Bit of a long shot but why not

I’m early 20s, male, in UK, well educated. Getting to the point now where I keep getting rishtas but it would be nice to meet someone myself rather than go through the arranged process. You don’t need to be looking for marriage anytime soon but just having it on the table for the future eventually I guess is what I’m looking for.

I’m being intentionally vague about myself on this post on purpose but I’m happy to go into more detail in dms.

Financially I’m fine, got a good career trajectory so should be earning well in future. I’d say I’m okay looking too lol, I’ve had lots of interest from everyone but ahmadi girls cos there weren’t any at the uni I was studying at 😅

With regards to beliefs, I’m not the strictest ahmadi, I find myself questioning bits of it here and there, but ultimately I won’t be leaving jamaat anytime soon. My family is very conservative though. I personally don’t mind if my partner doesn’t wear hijab etc as long as she does if we’re going out with my parents etc or going to the mosque ofc. I’d say I’m quite cultured too, a lot of my closest friends at uni were international students from Pakistan so that’s probably more my vibe. I’d be okay with someone who can’t speak Urdu etc but would prefer someone who can.

I’m happy to answer any questions in dms.

Only people who are in UK plz, or moving to UK is fine as well I guess.

Even if none of this leads anywhere, just say hello,

I’m working rn and need entertainment, love a bit of procrastination :)

Asslam o alaikum ww everyone,

this might be a weird post but i have heard of this „first love theory“ in men.

it is said that they never forget or really move on from their first love…

i can imagine this to be true for non-muslims but i am curious as to wether it is true with (ahmadi) muslim men too.

maybe some of u would like to share ur experiences or thoughts and opinions on this😅

Jazzahkallah in advance

[Update: Just realized that the title has a typo. It must be "sexual relations"]

Note: Whenever the word "minor" is used on this post, it refers to the Islamic definition of a minor i.e. PRE-PIUBESCENT. It does not mean the minor which people usually believe today.

Introduction

Non-Ahmadi Muslims believe that one can enjoy sexual pleasures with one's minor (pre-pubescent) wife. This is an agreed-upon belief of ALL 4 Sunni Madhab and Shias.

Although Islam allows Nikah between anyone (pre-pubescent or adult), consummation can only happen after puberty. However non-Ahmadis believe that any interaction between the wife and the husband is allowed even before puberty.

For example, a girl can be 5 years old and the husband can take her to bed, and enjoy her like a wife, and her consent is not required (since she can't consent as a pre-pubescent).

"Sunni" (Shafi')

Abū Zakariyyā Yaḥyā ibn Sharaf al-Nawawī (Arabic: أبو زكريا يحيى بن شرف النووي;‎ (631A.H-676A.H) (October 1230–21 December 1277), popularly known as al-Nawawī or Imam Nawawī, was a SunniShafi'ite jurist and hadith scholar.^([11]) Al-Nawawi died at the relatively early age of 45.^([11]) Despite this, he authored numerous and lengthy works ranging from hadith, to theology, biography, and jurisprudence that are still read to this day.

And the sleeping with a minor age wife and having intercourse with her, if the husband and the guardian of the wife agreed upon something that is not harmful for the minor age wife, it is legitimate and if they did not agree upon then Ahmad and Aboo Ubayd say that if she is at nine years of age she can be forced to*, not the younger ones, and Malik and Shafi’i and Aboo Hanifah say that the criteria is that she can bear intercourse, and the differences of opinion about this issue comes from these scholars. But the correct opinion is that it does not depend upon age.*

[Saheeh Muslim Sharh Al-Nawawi, vol. 9, pg. 206]

[Archived link]

"Sunni" (Shafi')

Ibn Ḥajar al-ʿAsqalānī (Arabic: ابن حجر العسقلاني;^([a]) 18 February 1372 – 2 February 1449 CE / 773 – 852 A.H.), or simply Ibn Ḥajar,^([4]) was a classic Islamic scholar "whose life work constitutes the final summation of the science of Hadith."^([6]) He authored some 150 works on hadith, history, biography, tafsir, poetry, and Shafi'ijurisprudence, the most valued of which being his commentary of Sahih al-Bukhari, titled Fath al-Bari.^([7])

Nikah of a minor age to an adult is allowed, there is consensus of scholars on this, even if she was in cradle, but he should not sleep with her until she can bear it.

[Fath ul-Bari fi Sharh Saheeh al-Bukhari, vol. 11, pg. 347][Archived link]

"Sunni" (Hanafi)

From the famous and most authoritative Fatwa website of "Sunnis".

According to the Shariah, if a girl is a minor (did not attain puberty), she may be given in marriage by her father. There is no age limit to be intimate with one’s wife even if she is a minor.

[IslamQA]

[Archived link]

"Sunni" (Salafi)

Question: What's the ruling on thighing minors?

Answer: If the question refers to the thighing of a minor wife by her man then this is permissible*. But if the question refers to the thighing of a non-wife then it's forbidden whether it's the thighing of a minor or an adult, a male or a female.*

[Islamweb]

[Archived link]

"Sunni" (Hanafi)

This quote proves that sexual intercourse is allowed even with a pre-pubescent (minor) girl.

If a person has sexual intercourse with a minor girl*, ghusl will not be obligatory on her. But in order to get her into the habit, she should be made to bath.*

[Bahishti Zewar, pg 71]

The author even supports the idea of making the child do ghusl so she gets into a habit. The author is Ashraf Ali Thanvi, the founder of the Deobandi Sunni sect in Islam. They are Hanafi by Madhab. He has millions of adherents around the world.

"Sunni" (Hanafi)

This is from one of the most important Fiqh books for Hanafis. A 12th-century legal manual by Burhan al-Din al-Marghinani, is considered to be one of the most influential compendiums of Hanafi jurisprudence (fiqh).

Thereafter, the option available to a virgin is annulled by her silence, but the option available to a boy is not annulled, unless he says, "I consent," or he does something that conveys the meaning of consent, the latter rule applies to a girl as well if her husband has had intercourse with her prior to her puberty. These situations are analogous to the situation at the time of the conclusion of the nikah contract.

[Al Hidayah, pg. 497]

"Sunni"

Syed Abul A'la Maududi is one of the most influential scholars of the past century with millions of followers. In his tafsir of Quran 65:5, he says that the husband can live with a pre-pubescent wife (those who have not started menstruating yet). The Urdu word used is خلوت which includes any relations between a couple, including sex.

Therefore, regarding mentioning the Iddah for those girls who have not yet started menstruating openly indicates that at this age, not only is it permissible for a girl to get married but it is also permissible for her husband live with her*. Now it is evident that whatever has been declared permissible by the Quran, no Muslim has the right to declare it forbidden.*

[Tafheem Ul Qur'an, vol. 5, pg. 570-571]

"Sunni" (Hanbali)

Shaykh ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī (Arabic: الشيخ عبد الرحمن بن ناصر السعدي), also known as al-Siʿdī (1889–1957), was an Islamic Scholar from Saudi Arabia. In the tafsir of Quran 65:4, he proves that the Iddah (waiting period) is needed even for wives that are pre-pubescent i.e they have not started menstruating.

So for those who are thinking how does it prove that one can have sexual relations with a pre-pubesecent? Well, you would have to understand why Iddah (waiting period) is needed. It is needed to make sure that the wife is not pregnant with a baby after the passing away of the husband. So since a pre-pubescent has an Iddah, it proves it is also allowed to have sexual intercourse and other sexual pleasures with her.

Thereafter, the option available to a virgin is annulled by her silence, but the option available to a boy is not annulled, unless he says, "I consent," or he does something that conveys the meaning of consent, the latter rule applies to a girl as well if her husband has had intercourse with her prior to her puberty. These situations are analogous to the situation at the time of the conclusion of the nikah contract.

[Tafseer As-Sadi, vol. 10, pg. 141]

"Sunni" (Shafi')

This fatwah is from the Islamqa website under the Shafi' madhab section. They also agree that Quran allows intercourse with a girl who has not reached puberty. The only consent allowed is that of her father and husband. Her consent does not matter.

Once the young girl is married, she may move in with her husband and partake in sexual intercourse, whether she reached the age of puberty or not*, when the following conditions are met:*

1. The father permits and deems it an acceptable practice.

2. She could physically bear sexual intercourse
3. Society in terms of its practice and culture approves of it
4. That the law of the country one lives in, is not contravened.

[Islamqa]

"Sunni" (Shafi')

Umdat as-Salik wa 'Uddat an-Nasik (Reliance of the Traveller and Tools of the Worshipper, also commonly known by its shorter title Reliance of the Traveller)^([1])^([2]) is a classical manual of fiqh for the Shafi'i school of Islamic jurisprudence.

A waiting period is obligatory for a woman divorced after intercourse, whether the husband and wife are prepubescent*, have reached puberty, or one has and the other has not.*

[Reliance of Traveller, pg. 567]

"Sunni" (Salafi)

This is one of the most famous contemporary scholars of "Sunnism". He also explains that Quran 65:4 allows nikah and consummation with pre-pubescent girls.

Marriage of Minors before Puberty with Suitable Consent Unanimously Approved

Praise be to Allah. Following recent times, there has been an increase in journalistic interventions and the interference of journalists in legal rulings without knowledge, which is an action that could have adverse consequences on society. One such intervention is their involvement in the issue of marrying minors who have not reached puberty to suitable partners and their demand to set an age for the marriage of girls. This interference touches upon a legal ruling that refers to the people of knowledge and is based on the Quran and the Sunnah. There is nothing in Sharia law that specifies the age at which a girl can be married. Instead, Sharia law indicates otherwise. Allah Almighty said in Surah At-Talaq: "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." This refers to young girls who have not yet reached the age of menstruation, so their waiting period is three months, similar to those who have not menstruated out of menopausal age. This is evidence from the Quran that young girls can be married, divorced, and subject to waiting periods. The Sunnah also supports this, as the Prophet Muhammad (peace be upon him) married Aisha (may Allah be pleased with her) when she was six years old and consummated the marriage when she was nine. This is evidence from the Sunnah on this matter, and the scholars unanimously agree on its permissibility.

Imam Bukhari said in his Sahih: "Chapter on the marriage of a man's young daughter." He mentioned the verse: "And those who no longer expect menstruation." So, he set their waiting period to three months before puberty. It was narrated by Muhammad ibn Yusuf, who narrated from Sufyan, from Hisham, from his father, from Aisha (may Allah be pleased with her), that the Prophet (peace be upon him) married her when she was six years old and consummated the marriage when she was nine, and she stayed with him for nine years. Al-Hafiz Ibn Hajar said in Al-Fath: He set their waiting period to three months before puberty, which indicates that marrying them before puberty is permissible. This is a good inference, although the verse does not specifically mention this concerning the father or the virgin. The origin of transactions is prohibited unless there is evidence, and there is a hadith narrated by Aisha about her marriage to Abu Bakr while she was still a minor, so whatever is not mentioned therein remains on the original ruling. Ibn Hibban commented on this narration saying that it is agreed upon that it is permissible for a father to marry off his young daughter, even if she has not reached puberty.

Ibn Batal said in his commentary on Sahih Bukhari: "The scholars unanimously agree that fathers can marry off their young daughters, even if they are in their cradle, but their husbands should not consummate the marriage until they are fit for intercourse and capable of bearing children, and their situations vary according to their physical development and capabilities." When the Prophet (peace be upon him) married Aisha, she was six or seven years old and he consummated the marriage when she was nine. This practice was legislated for this Ummah, just as the companions used to marry in their youth and adulthood without specifying a certain age. No one should legislate except what Allah and His Messenger have legislated because therein lies sufficiency. Whoever opposes this has wronged themselves and legislated for people without Allah's permission. Allah, the Exalted, said about such people: "Or have they partners [i.e., other deities] who have ordained for them a religion to which Allah has not consented?"

It is obligatory for those who call for setting an age for marriage to fear Allah and not contravene His Sharia or legislate something that Allah has not permitted. Judgment belongs to Allah, and legislation is His right alone, shared by no other. This includes marriage rulings, and Allah has encouraged marriage in the Quran: "And marry the unmarried among you and the righteous among your male slaves and female slaves." The Prophet (peace be upon him) said: "O young people! Whoever among you is able to marry, should marry, for it helps him lower his gaze and guard his modesty." May Allah guide everyone to what He loves and is pleased with and protect everyone from contravening His Sharia and religion.

Written by:

Saleh bin Fawzan Al-Fawzan

Member of the Council of Senior Scholars

12/10/1432 Hijri Calendar

[Alfawzan.af.org.sa]
[Archive link]

Shia (Twelvers)

Fatwa of Ayatollah Ruhollah Khomeini, who is one of the most influential Shia scholar to this day.

There is, however, no objection in other enjoyments like touching lasciviously, hugging and rubbing the thighs, even with a suckling infant.

[Tahrir Al Vasilah, vol.3, pg 229]

Shia (Twelvers)

Fatwa of Ayatollah Sistani, a Twelver Shia Iranian–Iraqi Grand Ayatollah and marja'.^([1])^([2])^([3])^([4]) One of the most senior scholars in Shia Islam,^([5]) he has been described as the spiritual leader of Shia Muslims worldwide (as of 2003),^([6]) "the undisputed leader of Iraq's Shias",^([2]) included in top positions of "The Muslim 500: The World's Most Influential Muslims", from 2009 to 2023,^([7])^([8])^([9]) and named one of the 100 most influential people in the world by Time magazine in 2004 and 2005

Issue #8: It is not permissible to have sexual intercourse (with one’s wife) before she reaches 9 years in age, be it in Nikaah (permanent marriage) or Mut’ah (temporary marriage). As for all other pleasures such as lustful touch, kissing, embracing, and thighing (i.e. rubbing penis between the thighs), there is no problem in it*.*

[Minhaj al-salihin, vol.3, pg 10]

Shia (Twelvers)

Grand Ayatollah Sayyid Muhammad-Sadiq Husayni Rohani (Persian: محمد صادق حسینی روحانی; 16 July 1926 – 16 December 2022) was an Iranian Shia marja'.

Issue 1: It is not permissible to have intercourse with a wife before completing nine years of age, whether she is free or enslaved, and whether the marriage is Nikaah (permanent marriage) or Mut’ah (temporary marriage). Likewise for an owned or made lawful slave girl. As for intimacy besides intercourse such as looking, touching with desire, embracing and thighing, it is permissible with all of them, even with a suckling infant.

[Urwa-Tul-Wusqa, vol. 2, pg 469]
[Scan][Archived link]

Shia (Twelvers)

Grand Ayatollah Sayyid Abu al-Qasim al-Musawi al-Khoei was an Iranian-Iraqi Shia marja'. Al-Khoei is considered one of the most influential twelver scholars. After the death of Muhsin al-Hakim in 1970, he became the spiritual leader of much of the Shia world until his death in 1992. He is also the teacher of SistaniWikipedia

Furthermore, to make this clearer, there is a notable observation from the reliable source, Ibn Abi Ya'fur, who reported from Imam Ja'far al-Sadiq (peace be upon him). He mentioned concerning a young girl who has not yet menstruated and has not reached the age of pregnancy, if a man marries her, he said, "There is no harm in enjoying her in any way other than sexual intercourse, such as looking, touching with desire, embracing, and fondling, and this applies even if she is an infant."

[Sharh Urwa-Tul-Wusqa, vol. 2, pg 125-126][Archived link]

Shia (Twelvers)

Mohammed Kazem Tabataba'i Yazdi (Persian: محمد کاظم یزدی; 1831–1919) was a Twelver Shia Marja' based in Najaf, most famous for compiling a collection of religious rulings, al-Urwa al-wuthqa. The book is considered as the most prominent compilation and Fiqhi book of him so that it is mentioned there are many—Islamic—scholars who hold this book with themselves.

Chapter (Issue): It is not permissible to have sexual intercourse with a wife (1) before she completes nine years, whether she is a free woman or a slave, whether it's in the context of Nikaah (permanent marriage) or Mut’ah (temporary marriage). Moreover, it is not permissible (2) to have sexual intercourse with a female slave or a woman who has been temporarily married. As for enjoying other intimate activities apart from sexual intercourse, such as looking, touching with desire, embracing, and fondling, it is permissible for everyone, even if it involves an infant girl.

[Urwa-Tul-Wusqa, vol. 5, pg. 502]

[Archived link]

Shia (Twelvers)

Muhsin al-Hakim was an Iraqi Shia religious authority.

"When a man marries a young female slave, he should not consummate the marriage until she reaches nine years of age" (1), and in the narration of Zurara from Abu Ja'far (peace be upon him): "He said: Do not engage in relations with a free or enslaved girl, whether it's a Nikaah (permanent marriage) or Mut’ah (temporary marriage)". Rather, relations are not allowed with an owned slave girl or one made lawful in this manner as well. As for deriving pleasure from that which is between a female slave's legs until she reaches nine years of age, other than relations, such as looking, touching affectionately, embracing, and thighing, it is permissible with all, even an infant girl.

[Mustamsak al-ʿUrwā al-wuṯhqā, vol. 14, pg. 78-80]

[Scan][Archived link, vol 17, pg 78]
[Archived link, vol 17, pg 79]
[Archived link, vol 17, pg 80]

Source for this post:
https://whiteminaret.org/deviants/sexual-pleasure-with-minors-allowed/

World Report/Human Rights Watch/Pakistan

Freedom of Religion and Belief

The Pakistani government did not amend or repeal blasphemy law provisions that have provided a pretext for violence against religious minorities and left them vulnerable to arbitrary arrest and prosecution. The death penalty is mandatory for blasphemy, and dozens of people remained on death row as of late 2023. Since 1990, at least 65 people have reportedly been killed in Pakistan over claims of blasphemy.

Members of the Ahmadiyya religious community continue to be a major target for prosecutions under blasphemy laws and specific anti-Ahmadi laws. Militant groups and the Islamist political party Tehreek-e-Labbaik (TLP) accuse Ahmadis of “posing as Muslims.” Pakistan’s penal code also treats “posing as Muslims” as a criminal offense. On July 25, a mob vandalized an Ahmadiyya place of worship in Karachi, Sindh province. On August 18, a mob attacked a factory owned by an Ahmadi in Lahore, accusing him of blasphemy. Instead of prosecuting the attackers, the authorities charged eight members of Ahmadi community with blasphemy.

On August 16, 2023, several hundred people attacked a Christian settlement in Faisalabad district, Punjab province, after two members of the community were accused of committing “blasphemy.” The mob, armed with stones and sticks, vandalized several churches, dozens of houses, and a cemetery. While the police arrested 130 people alleged to have been involved in the attacks, residents told local rights activists that hours before the attack, the police warned them a mob was coming but claimed they could do nothing to stop

https://www.hrw.org/world-report/2024/country-chapters/pakistan

A person on the "Smile 2 Jannah" Youtube channel reacts to the "caliph's" recitation: https://youtu.be/FkNOCPqWBUw?si=ljoykksfj7zob6b_

Hi. I'm a sunni Muslim and I recently discovered about Ahmedis and Qadiyanis. Online, I have mostly seen refutations of the beliefs and some facts Ahmedis believe in, however, I am definitely not aware about everything you guys believe in a 100%. So, please educate me on those beliefs thoroughly. And, kindly respond to this video uploaded on Youtube.

Can you please also respond to this: When a person recites the shahada and truly believes in it, they become a Muslim. Now the shahada translates roughly to this: "I bear witness that there is no god but Allah, and Muhammad (pbuh) is the (last/final) messenger of Allah". Some translations of the shahada don't include the "last/final" part, however, believing in the fact that Muhammad (pbuh) is the last Messenger of Allah is a crucial or fundamental part of what makes you a Muslim; that is a fact which is in the Quran, period (Surah Ahzab ayat 40 is proof. Only islam.org English translation mentions the word 'seal'. Almost every other translation I have seen uses the word 'last' or 'final'. Or even when they use the word 'seal' they explain that he is the last of the prophets sent by Allah). However, I see some Ahmedis online refuting that by saying that Jesus wasn't killed but ascended (which is true, at least according to sunnis and shias. Again, I'm not fully sure what Ahmedis believe) so when he comes back, he will be a prophet. Thus, (naaouzubillah) Muhammad (pbuh) is not the final prophet but rather the "seal" of prophets, which according to some of you in the old subreddit means that it means more of a status thingy.

Even if you believe in God, how do you know there is a God? Check out my article down below

https://muslimgap.com/how-do-you-know-there-is-a-god/

I have been exploring my religion and I have been meeting with a more progressive mormon group and I mentioned similarities between mormonism and Islam. It had me thinking about things and I had some questions.

1. How does one become Ahmadi?
2. Is there room for more progressive theology in it?
3. Can someone be excommunicated?
4. What do you think of people who identify with more than one religion?
5. Is there an open cannon?

Briefly speaking, I am a Brazilian student (24M) and I am studying Islam since high school. I live in the state of Rio de Janeiro, for instance, in which there's a very small muslim community (mostly shia). They are very warm people, by the way, but I don't feel identified with the shia sect. There's also a sunni mosque in the capital, but I don't know them very well and I fear that they may be influenced by salafi/wahabi sects (they were once highly influential in the last decade in Brazil). As far as I am concerned, a naqshbandi study group is also active in the surroundings.

Recently I came across the book "The Essence of Islam", by Hazrat Mirza Ghulam Ahmad, and found myself intrigued. I've been studying the ahmadi beliefs and I think it would be very good to engage with this branch of the religion, but there is no ahmadi community in Rio de Janeiro nor a study group. Honestly, I think there are no such things in any place throughout Brazil. I wonder if I can practice it by myself at home. What should I do? What should I study? What should I practice? Can I talk to someone?

I'm curious to know.

See ya'll!

Introduction

Many people make allegations about the hadith of the Prophet Muhammad (SAW) that he labeled women deficient in intellect. Mirza Basheerudin Mahmud Ahmad (RA) answers this eloquently in one of his speeches:

After reciting Tashahhud and Surah Al-Fatihah, Hazrat Khalifat-ul-Masih II ra said:

In our country, and in fact in all other nations, there is a widespread notion that women are naturally and inherently incapable of accomplishing anything significant. In order to prove this notion incorrect, women should have accomplished great things, rather than acceding to it.

Are they truly incapable of accomplishing anything great? And is it largely due to the Holy Prophetsa stating in a Hadith that he saw a large number of women in hell because they were ungrateful, deficient in understanding, and imperfect in their faith? The Holy Prophetas related this to us to make women aware of their condition and warn them that these shortcomings could lead them to hell. Ingratitude is not an innate quality. It is an [acquired] habit. If a thief steals, it is not because stealing is in his nature, but because he has acquired the habit of doing so. If women have acquired the habit of being ungrateful, it can be altered. However, instead of instructing women to rid themselves of this bad habit, today’s ignorant maulvis tell them it is women’s nature [to be ungrateful] and they cannot change themselves. The women readily agree to this consensus.

Thus, when the doctor does not prescribe treatment and the patient is content, then death is the surest outcome. Whereas, by pointing out that women will go to hell for being ungrateful, being inadequate in their faith, and weak in understanding, the Holy Prophet sa challenged their sense of honor and urged them to give up such habits and thereby enter paradise. Just as he sa once lightheartedly mentioned to his wet-nurse that old people would not enter paradise.

This upset her a great deal, but hesa reassured her that youth would be restored to everyone before entering paradise.

Consequently, the Holy Prophet sa intended that women should give up ingratitude and increase their understanding. It is generally observed in children that at an early age, they have a poor understanding which improves with age. So now, when women are told they are deficient in understanding or in faith, are they to give up on their intelligence or faith? No, certainly not! Simply because you are weak in faith, does not mean that you should give up your faith and sit on the side, but rather that you should learn faith.

We observe that when children begin their schooling, they know nothing, but they learn and grow in knowledge. Should they quit at the beginning because they cannot read? In short, this was an admonition to abstain from ingratitude.

Consider how great the favor is of the Holy Prophet sa towards women that before his advent women were treated as animals and were called every derogatory name. In fact, even now, several nations believe that women do not have a soul. Thus, how gracious was the Holy Prophetsa when he dictated that women and men are equal in humanity. We have observed that in some cases women are religious and men are weak in faith, women are wise and men are dull. In response to the Holy Prophet’s sa great favor, it was the women’s responsibility to engage in the propagation of Islam as an expression of gratitude.

However, the fault lies wholly with present day maulvis who persuaded women that their mind and intellect was too weak to accomplish anything. Whereas on the other hand, the Holy Prophet sa was challenging women’s sense of honor by pointing out that how can they enter paradise without committing virtuous deeds? He pointed out that they fail to become intellectual and serve the faith. To acquire intellect, you need to work and in order to work you need to learn the skills to work. The fault lies with the maulvis for teaching the opposite. Today, I have explained to you the truth about this Hadith, so that you may understand that this is what is meant by it.

Following this advice, which was the prelude to my speech, I wish to tell you that this is a wonderful time to serve Islam. The maulvis wiped away half of the body of Islam by alleging that women are deficient in understanding and are incapable of accomplishing anything. The maulvis have inculcated such concepts among Muslims, which have made them believe that even the prophets are not free from the touch of Satan. Therefore, in one way or another, they have defamed all prophets. However, the Promised Messiahas presented the true picture of Islam. Maulvis have propagated the false notion that the Holy Qur’ān speaks of many such things which would be inappropriate to accept as true. If I begin telling you each one, you would be astonished. Remember, true Islam is that which the Promised Messiahas has presented, which is Ahmadiyyat. Thus, if at this time Ahmadiyyat is in danger, it means Islam is in danger.

The Islam presented by the maulvis is in no way acceptable. They present Islamic teachings to non-Muslims in a negative manner. For example, they claim that if you come upon a non-Muslim traveler, it is permissible to steal his wealth or that it is lawful for you to take the wife of a non-Muslim without marrying her. Who would accept this version of Islam? These scholars go on to assert that true Islam is Jihad, according to which it is permissible to kill a Hindu, Christian or Sikh and to take their assets.

[Flowers for the Women Wearing Veils, vol. 1, pp. 340]

https://preview.redd.it/9u0akj5t37td1.png?width=2389&format=png&auto=webp&s=023dfcb0c347d89dd49fb240218da484bf91a97e

The people in our Jama‘at should fully understand this. That age no longer exists when a person can stand up and declare that women are intellectually challenged, thereby inferring that women have no intelligence. This assessment is itself proven wrong by the practice of the Holy Prophet Muhammad sa and the practice of those who followed him. If it meant what is normally thought to be true, then why did the Holy Prophet Muhammadsa seek advice from ‘Umme Salmahra? If women are deficient in intellect, then could such women exist who excelled perfectly intelligent men in matters of intellect, leaving no man to be their equal? I present to you Hazrat A’ishah ra. In the Holy Qur’ān, the following words were revealed:

خَاتَمَ النَّبِيِّنَ

[“Seal of the Prophets”]

(Holy Qur’ān, Ch. 33: V. 41)

On the other hand, there were also the words [of the Holy Prophet sa] mentioned in the Hadith which states:

لَا نَبِيَّ بَعْدِي

[There is no Prophet after me]

As we moved further and further away from the time of the Holy Prophet sa, it was concluded from these [phrases] that no other prophet would come after him. No man was able to avert this danger, except for Hazrat ‘Ali ra and one other. However, Hazrat A’ishah ra very boldly declared:

قُوْلُوْا إِنَّهُ خَاتَمُ الْأَنْبِيَاءِ وَلَا تَقُوْلُوْا لَا نَبِيَّ بَعْدَهُ

[Certainly, do say, he (the Holy Prophet sa) is the Seal of all Prophets, but do not say, there is no Prophet after him.]

“Say, that the Holy Prophet Muhammad sa is خَاتَمَ النَّبِيِّنَ KhātamunNabiyyīn, [Seal of the Prophets] but do not say that no Prophet will appear after him.”

Now observe whose opinion has been given validation by this era’s Apostle [the Promised Messiah as]. The women who were considered intellectually deficient, or those men who were considered intellectually perfect. At that time, if she had thought, ‘Why should I say anything, when I am considered among the intellectually inferior?’ we would have encountered many difficulties on this issue and would have faced defeat at many fronts. When we present the meaning of Khātamun-Nabiyyīn to be that a prophet can come after the Holy Prophetsa but he must be from the followers of the Holy Prophe tsa and that he must be subordinate to the Holy Prophetas, we were bound to have been asked that why was this meaning not realized by the people that had gone before? Now, when someone poses this question, we can respond that the Holy Prophet Muhammad’ssa wife interpreted it as such.

In fact, ‘intellectually deficient’ is a relative term. It implies that a woman is less intelligent than a man. It means that the most perfect woman will be less intelligent than the most perfect man and a secondary level woman will be less intelligent than a secondary level man. This is something that cannot be denied because in some matters which relate to men, women are compelled to remain behind, such as in battles or wars.

Thus, ‘intellectually deficient’ is a relative term and one cannot take away a woman’s right to representation due to this, for if we follow a method of selection, then only men with higher intellectual abilities should have the right to representation and others should be denied this right. However, the reality is that there are very knowledgeable men who attend Majlis-e-Mushawarat, along with others who know nothing. There are scores of better men elsewhere and not only men, but scores of better women. For instance, compared to the villager who is a representative at the Majlis-e-Mushawarat, there are many more knowledgeable men from our Lahore Jama‘at who are not given the right of representation.

Therefore, women do have the right to representation, but the question is how to give them this right. Upon reading some articles in Al-Fazl, some people may come under the impression that the time for Jihad has come! However, they must remember that women possess this right. The question is how we should consult them, without detracting from their rights, and also so that we benefit from their advice.

[Flowers for the Women Wearing Veils, vol. 1, pp. 278]

I'm pretty sure we've all heard of the Amber Heard, Jhonny Depp case. Amber Heard who was married to Jhonny Depp, wrote an article which detailed her "abuse", how everyday she was "tortured, abused, cursed" and how Jhonny Depp used to be such a horrible person to her. Amber Heard ended up becoming an icon for "abused women" after publishing this article, and even tho Jhonny Depp didn't want to talk abt this issue, when he started losing job opportunities, when movie producers started rejecting him, he took Amber Heard to court for defamation because of Amber Heard's article.

At the end, as we all saw, Amber Heard was so utterly humiliated, and Jhonny Depp won so clearly, that Amber Heard to this day can't show her face to anyone. Jhonny Depp for the win! (man that dude is cool)

Reason I'm talking about this is because I am surprised at the parallels between certain hypocrite women, and Amber Heard.

Just because you claim to be a victim, you have "whatsApp" evidence, doesn't make you a victim.

Pretty sure we all know what I am talking about, even the British police system dropped Nida's case due to lack of evidence

https://www.religionobserver.com/uk-police-drop-investigation-into-rape-accusations-involving-ahmadi-leaders-family/

Instead of being publically humiliated due to a lack of evidence, it would have been better for Nida not to publish anything at all. Amber Heard publishing an "article" against Jhonny Depp was not justified, she also lacked evidence. LACK OF EVIDENCE is the reason why publishing such rumours causes humiliation for the so called "victims". It would have been better for both Amber Heard and Nida not to publish their initial statements at all - because we've seen the humiliating result. This is common sense, but as the famous saying goes "common sense isn't so common"

Now if Jamaat members who this woman spoke against want to take Nida to court due to stuff/books she's publishing they have every right to do so, this woman can be sued for defamation, she's not an icon for "abused women" she is a woman without evidence, and her rumors cannot be believed unless they have a backing, which they don't, since the police dropped her case due to lack of evidence.

I find it disgusting how hypocrites are supporting such so-called "victims", Do you not know that simply because a woman claims something, it doesn't make it true, these hypocrites are exactly like the supporters of Amber Heard before she was taken to court and humiliated due to her statements of defamation.