four women, speaking at the forum called ‘Why did I marry another woman’s
husband?’, agreed polygamy was ‘written by God’.
Obligation: Drive for Women Right to Inheritance in Pakistan
Woman in Kansas Prison Faces Harassment, Religious Abuse
Lebanese Women, A Beach Of Their Own
US Program Finds Jobs for Just 55 Afghan Women, New Report Says
Free Lebanese Woman Jailed For Insulting Egypt
Women Claim Their Place in Somalia's Politics
Female Artist Draws Graffiti for Yemen's Peace
Haram Leader 'Killed By His Closest Lieutenants' For Releasing Dapchi Girls
by New Age Islam News Bureau
Four Women, Speaking at the Forum, Agreed Polygamy Was ‘Written By God
LUMPUR: Four women panellists at a pro-polygamy forum last night insisted that
polygamy benefits women more than it does men.
four – all with careers and stable incomes – listed out the benefits of a
polygamous marriage, including having more time for themselves, with one even
saying it empowered women.
four were Sharie lawyer Sharifah Mohd Jahaya, public speaker Nurul Adni Adnan,
religious teacher Sumaiyah Sulaiman, and manager Haryani Ithen.
four agreed that polygamy, for them, was “written by God” at the forum aptly
called “Why did I marry another woman’s husband?”.
was meant to launch their small two-month-old organisation – Association of
Harmonious Families, or Pakar – but attracted public attention after their
posters went viral.
medium-sized room in a hotel in Kuala Lumpur where the forum was held was
packed, and the crowd was very responsive.
said being in a polygamous marriage gave her more “me time”, and added, “I’m
working and I have kids. Sometimes, I’m too tired to carry out my wifely
Haryani said as she was able to share her “God-given responsibility” to her
husband equally with other women, she had time to develop her own interests and
said she had introduced her husband to his second bride, who happened to be her
best friend from her university days in Jordan.
is a small sacrifice for a big reward in the afterlife,” she told the audience.
and her co-wife “live happily under one roof”, Sumaiyah assured the forum
said being able to let go of jealousy over her husband by sharing him to
“fulfil God’s command”, was a form of “female empowerment”.
said instead of depending on a man for fulfilment, women would learn to depend
more on themselves and on God.
panellists agreed that husbands had a heavy responsibility in ensuring fair
treatment of their wives.
says I’m brainwashed?” Sharifah testily asked FMT reporters during a
question-and-answer session. “I chose this for myself, and he was not my only
choice for a husband,” she said, adding she had had other suitors.
added: “I am indeed brainwashed – brainwashed by God.” This rejoinder garnered
a round of applause from the audience.
a member of the audience posed a question challenging the panellists’
interpretation of Prophet Muhammad’s teachings, or sunnah, the situation became
a little chaotic as some others in the audience started yelling and booing.
the president of Pakar, Mohd Lutfi Yusof, said the benefits of polygamy could
not be disputed. He seeks to educate the public about its real hukum, or
commandment, in Islam and promote the benefits of polygamy.
on the views of the panellists, Latheefa Koya, Lawyers for Liberty executive
director and a known champion of feminism, told FMT the words in the Quran
were: “You can marry 4, 3, 2, or 1, and 1 is the ideal.”
she said, the message was very clear. “To come around and say it is encouraged
is a big misrepresentation.”
argued against the belief that it was a religious duty for women.
these were narratives encouraged by a patriarchal society, she added: “I feel
pity for women who do it as a religious duty. I would say, the minute you start
a polygamous marriage, you’re breaking up another marriage.
if you do that, there is no benefit, and you don’t get blessings or Rahmat.”
said entering into polygamy is a big responsibility and should not be taken
lightly and that it is not something to be proud of.
go around saying you’d go to heaven if you’re willing to share a husband with
another person. For women to say that, that is the most disappointing thing,”
she said, arguing that the women might have been conditioned to think that way.
The Ministry of Human Rights has launched an awareness campaign to educate
people about the rights of women to inheritance under Islamic jurisprudence and
the Constitution. Federal Minister for Human Rights Dr Shireen M Mazari on
Friday announced that Ministry of Human Rights through this awareness campaign
aimed to educate people about the religious and legal protection provided to
women right to inheritance in Pakistan, said a press release issued here. She
said the protection of the women’s right to inheritance has been one of the
priorities of incumbent government for equality and justice in Pakistan. Human
Rights Minister Shireen Mazari said Islam and Constitution of Pakistan
guaranteed the women’s inheritance rights and offered clear guidance in this
regard. Moreover, a helpline 1099 has also been launched by the Human Rights
Ministry to provide free legal advice in this regard, she added.
Muslim woman has been facing religious discrimination and harassment by
authorities at a privately run prison in Kansas, a civil rights group said
D.C.- based Muslim Advocates said Valeriece Ealom has complained that prison
guards at the Leavenworth Detention Center have repeatedly criticized her for
wearing a headscarf and told her on multiple occasions to remove the
"rag" from her head before she left her cell. They also threatened to
discipline her if she did not take it off.
group said they took the case because it highlights a common problem in prisons
where Muslim women are discriminated against for wearing a headscarf.
Advocates believes that it is essential to safeguard Muslim women's rights to
practice their faith in accordance with their beliefs while incarcerated,"
Scott Simpson, its public advocacy director, told Anadolu Agency.
who was convicted of drug charges, has been held at the prison, operated by
Tennessee-based company CoreCivic, since November after having her parole
revoked. It is unclear when she will be scheduled for release.
was granted control of the correctional facility through a contract with the
U.S. Marshals Service.
group sent a letter Wednesday to CoreCivic, U.S. Marshal Ronald Miller and
Justice Department Inspector General Michael Horowitz detailing how Ealom was
U.S. Marshalls Service “should ensure that personnel at all CoreCivic
facilities are appropriately trained and educated with regard to religious head
coverings, religious accommodations and facility grievance procedures”, Muslim
Advocates said in the letter.
she filed a complaint to management, the prison guards retaliated in several
ways, including having her headscarves confiscated and being denied medication,
according to Muslim Advocates.
was unable to cover her hair for four weeks, something that is consistent with
her religious beliefs and obligations.
sending the letter, she wanted the prison to understand what religious
headcoverings are and ensure that Muslim women inmates do not face this kind of
treatment, according to Muslim Advocates.
Ealom's aim has always been to be able to wear her headscarf without being
harassed or retaliated against by prison employees. As Muslim Advocates
mentions in the letter, she wants the prison staff to be educated on religious
headcoverings to ensure that neither she nor any other Muslim woman detained in
a CoreCivic facility has to experience this kind of discrimination again,”
has come under scrutiny in recent years for major problems it has faced,
including understaffing and security.
Department of Justice did an audit of the Leavenworth Detention Center in April
and found the private prison had failed to address these staffing issues and
the vacancies led to multiple security gaps within the prison.
Advocates currently has no plans to file a lawsuit and is hoping the issue will
be resolved without litigation.
Lebanon — They call it the ladies’ beach. The name is demure; the scene, not so
much — at least not once they pass the parking lot, the man checking tickets at
the front gate and the dim corridor at whose far end blazes a rectangle of
bronze sand and sea.
are unwound from heads, veils tugged from faces. Jeans and abayas evaporate,
divulging string bikinis, tankinis and swim shorts. Under spindly cabanas by
azure waves, two women lie chest down on lounge chairs, their bare backs
implying bare fronts. All around them, gallons of tanning oil glisten on acres
of copper skin.
a man on a Jet Ski buzzes past, a female lifeguard warns him off with a
staccato of whistle blasts.
said Nada, a school bus supervisor from Beirut who was treading the
Mediterranean just offshore, “are suffocating.”
Lebanon, a sliver of a country on the Mediterranean coast where summer sticks
to your skin like moist Saran wrap, the beach is less a luxury than a utility.
It is hard to imagine going without.
and pay-by-the-day beaches line the coast from Tyre in the south to Tripoli in
the north, and every other billboard on the highways out of Beirut seems to
display a bikini model promoting a tanning aid. (SPF, evidently, is not in
many observant Muslim women consider it “haram” — forbidden — to expose their
bodies in front of men who are not their husbands or, in some cases, close
relatives. Other women may cover themselves in deference to conservative
families and communities. For them, a mixed-gender beach is to be avoided;
those who go with their families roast in the sun fully clothed in hijabs and
long-sleeved shirts and pants or abayas, the full-length caftans popular among
devout Lebanese Muslim women.
the emergence of ladies’ beaches like this one, the Bellevue Beach Club in the
seaside town of Jiyeh — a salt-tinged hiatus from the male gaze for $18 a day,
just 20 minutes down a trash-perfumed highway from Beirut.
is a dedicated patch of sand for conservative women amid the cultural mélange
of Lebanon, which, with its 18 recognized religious sects and vigorous
all-night party scene, tends to be more socially liberal than other Arab
the Bellevue, there seemed to be as many different degrees of scanty cladding
as there were women. For some women, religious scruples argued for more
coverage. For others, style considerations, and the heat, argued for less. Each
woman had made her own peace with the proportions.
I’m free to be me,” said Rabab Amhaz, 35, a housewife from the inland Bekaa
Valley. She gestured to her tankini, bright with a teal floral pattern, and
shimmied in the water.
a second opinion on her beach visit, she had consulted her brother, a Hezbollah
fighter. He had not only given her his blessing but shown her a YouTube video
of a Muslim cleric explaining that swimwear was acceptable among women, so long
as the women covered their lower bodies.
who began wearing the veil when she married at age 14, dismissed this
assessment: You could find a cleric to say anything you wanted, she said.
her own strong conviction that all the skin on display around her was forbidden
— who knew who might be watching from one of the boats that periodically
splashed by? Or from behind the walls of the resort? — she had looked at
herself in the mirror that morning and changed into a more modest bottom. She
also declined to reveal her last name to a reporter, preferring to avoid the
prospect of disapproval at home.
a swimsuit was a swimsuit — in this case, a black-and-white patterned swim tank
with black shorts.
you see me on Facebook, I look completely different,” she said, her hair loose
and ropy in the water. “You wouldn’t recognize me.”
next year, when she planned to make the hajj, the pilgrimage to Mecca that
every Muslim who can afford it is supposed to undertake at least once, she said
she would avoid even the ladies’ beach; she, like many women who have completed
the hajj, would adopt more modest attire.
she frowned on the women who had brought their young sons, who are allowed up
to age 8, to the beach. She did not want her sons or grandsons to get used to
seeing women’s bodies.
still. “I love to swim,” she said, smiling and shrugging, “so I have no other
and Amhaz agreed on one point: absolutely no beach selfies, not even to share
with their husbands.
no!” they exclaimed, high-fiving.
husband doesn’t need pictures,” Amhaz said. “He sees everything anyway.”
are banned, the better to protect the beachgoers’ modesty and privacy, though
cellphones are not. But visits to several other Lebanese resorts, undertaken
purely for journalistic purposes, suggested few other differences between
women-only beaches and mixed ones beyond the obvious.
matter the setting, gossip and hookah pipes scent the air. Snacks, water and
shade are at a premium. People-watching is frequently rewarding.
ladies’ beaches fringe the coastline south of Beirut, their names redolent of
sandy glamour around the world (the Laguna; the Bondi). The Bellevue Beach Club
began offering women-only days in the mid-1990s after veiled women began asking
was good — better than on mixed days, even. It soon went all women, all the
man collects tickets, but no other males are allowed. Women staff the restrooms
and the pool. The staff includes the Australian and Filipino wives of the
brothers who run the Bellevue, who go to mixed beaches together.
is a female DJ for the thatch-roofed poolside cabana where beachgoers undulate,
hips exuberantly asway, to Egyptian singer Sherine Abdel Wahab and Lebanese
singer Maya Yazbek.
where people from different sects share offices, neighborhoods and businesses,
and crop tops can outnumber hijabs in some Beirut neighborhoods, might seem
like a natural inventor of the ladies’ beach. But women-only hours at the pool
or the beach are common in other parts of the Middle East, too, including the
United Arab Emirates and Bahrain, where dress codes for local women are more
the Bellevue, there were no religious strictures regarding swim attire but each
21-year-old daughter wears modest gym clothing when she goes to mixed beaches
with her husband; at the Bellevue, she wore a bikini top with a short swim
skirt. She had brought a Syrian friend who, taken aback at the way the other
beachgoers dressed, kept a tank top on.
there was Rana Ghalayini, a nurse from Beirut who had first put on the veil
when she was 12, only to remove it because her family thought she was too
young. When she married at 23, she and her husband agreed that she should be
veiled. But she had resolved to keep her three young daughters unveiled until
they, too, were 23.
is broad,” she said. “It’s a personal choice.”
reasons for wearing a one-piece swimsuit to the Bellevue were somewhat more
I were skinny,” she said, “I’d wear a bikini.”
Afghanistan — After spending nearly $90 million on an ambitious program
designed to provide employment for women and promote gender equality in
Afghanistan, the U.S. development agency could find jobs for just 55 women, said
a new report by a government watchdog.
the status of women is seen as vital to stabilizing Afghanistan, a deeply
patriarchal country where U.S. troops have been fighting for 17 years. But the
U.S. Agency for International Development’s costly program to do so has shown
weak results and may be unsustainable, the Special Inspector General for
Afghanistan Reconstruction said in a report released Thursday.
2013, USAID announced its $216 million, five-year Promoting Gender Equity in
National Priority Programs, or Promote. The aim was to help more than 75,000
women in all levels of society.
more than three years and $89.7 million spent, USAID/Afghanistan has not
demonstrated whether the program has made progress toward this goal,” the report
end-of-program performance indicator target for one component is for 2,100
women to find new or better employment with the Afghan government. As of
September 2017, USAID said 55 women did.” The program is scheduled to run
goal was to help 420 women find new or better employment, enroll 1,968 women in
the internship program and have 900 program graduates by the end of 2017.
of Sept. 30, 2017, only 39 women had found new or better employment, 995 had
enrolled in the apprenticeship program and 132 had graduated, SIGAR said.
said its analysis raises doubts about the sustainability of Promote, the
USAID’s largest single investment to advance women globally.
told SIGAR it does not expect the Afghan government to sustain Promote, except
by providing internships and employment opportunities for women,” the report
said. “However, it is unclear whether this is possible as the Afghan government
might not be able to hire all of Promote’s graduates.”
said it was also unclear whether the graduates would obtain jobs in the private
sector in large numbers because of Afghanistan’s anemic economic growth rate.
raises questions about whether Promote is sustainable at all and could put
USAID’s investment in the program in jeopardy,” SIGAR said.
that Promote has so far expended $89.7 of its potential $216 million, SIGAR
urged USAID to re-evaluate the program and make changes to enhance its
sustainability, rather than waiting until the program is over in 2020 or 2021
and potentially wasting taxpayers’ money.
– Egyptian authorities deported a
Lebanese woman who was jailed for insulting Egyptians in a video she posted
online, days after she was sentenced to a suspended one-year sentence, her
lawyer and airport officials said.
el-Mazbouh was deported Thursday. She was arrested in May after she posted a
10-minute video in which she used profanities to describe her vacation in
Cairo, where she said she was sexually harassed. She calls Egyptians the
"dirtiest people" and Egypt "the country of pimps ... of beggars."
She later posted a video apologizing, saying "I definitely didn't mean to
offend all Egyptians."
July, the 24-year-old el-Mazabou was sentenced to 11 years in prison but the
sentence was later reduced to eight years. A higher court earlier this month
approved her appeal and handed her a suspended one-year sentence.
was released and boarded a flight with her family to Lebanon late Thursday
after paying a fine of 10,700 Egyptian pounds (around $598), her lawyer Emad
officials confirmed her deportation. They said el-Mazbouh arrived at the
airport with police directly after she was released. The officials spoke on
condition of anonymity because they were not authorized to brief the media.
posted on her Facebook account photos of her arrival at Beirut International
Airport. "It was a nice experience. ... I was there (in prison) for three
months and a half ... that's it. I am good, thanks God," she said in a
her first video, el-Mazbouh said she was sexually harassed by taxi drivers and
young men in Cairo. She also said her money was stolen at some point during her
was arrested after the video went viral and accused by authorities of
"deliberately broadcasting false rumors which aim to undermine society and
harassment, mostly ranging from catcalls to occasional pinching or grabbing, is
rampant in Egypt. Polls have found that a majority of both men and women in the
conservative Muslim country believe it is justified if women dress
"provocatively" in public.
problem of sexual harassment in Egypt gained worldwide attention during and
after the 2011 uprising that toppled President Hosni Mubarak, when women were
harassed, groped and, in some cases, beaten and sexually assaulted during mass
study released last year by the Thomson Reuters Foundation ranked Cairo as the
most dangerous megacity in the world for women. President Abdel-Fattah el-Sissi
questioned its findings, but acknowledged in TV comments last November that
"there is sexual harassment in Egypt. There is a big percentage, but not
to say it is the worst."
last year by U.N. Women and Promundo, a non-governmental organization, found
that nearly 60 percent of Egyptian women say they have been sexually harassed,
and nearly 65 percent of men acknowledge harassing women, though they mainly
admitted to ogling.
poll, which surveyed 1,380 men and 1,402 women in five governorates, found that
74 percent of men — and 84 percent of women — agreed that "women who dress
provocatively deserve to be harassed." Forty-three percent of men said
women "like the attention" when men harass them.
Omar S Mahmood
participation in Somali politics has traditionally been low, and a
controversial topic in the country. Somali society typically ascribes to more
conservative notions of a woman's role in family and community life, rarely
envisioning a position of political leadership in a male-dominated system. This
has been changing, but there's a long road ahead.
is just one indicator of the larger dynamics regarding women's empowerment in
Somali society. In the 2016/17 selection process for a new parliament, Somalia
enacted a 30% quota for women's participation. Of the 329 prospective members
for both houses of parliament, at least 99 should have been women.
30% quota was declared for previous Somali electoral cycles, but with limited
results. In 2012, women garnered 14% of parliamentary seats, less than half the
required amount. That was an improvement from the 2000s, however, when women
occupied approximately 8% of seats.
2016/17, the quota was enacted again, but with renewed vigour on the part of
women's groups, who pushed for the fulfilment of the 30% threshold. Women's
representatives from organisations like Save Somali Women and Children, Somali
Women Development Centre and Somali Women's Leadership Initiative said they
talked to key political leaders like the president, prime minister and speaker
of parliament, to push the issue.
also frequently met with the international community, and conducted outreach with
community leaders in the Federal Member States, where many of the elections
took place. Muna Hassan Mohamed, a local activist, told the Institute for
Security Studies how her persistent lobbying annoyed elders in Beledweyne - but
it kept the issue on the agenda.
renewed efforts resulted in the selection of 80 women, or 24% of
parliamentarians. This was up from 2012, but still didn't meet the legal
requirement. In some cases, men occupied seats that were reserved for women.
The electoral teams blocked a few of those results, but others went ahead,
showing that one of the key issues lay in the lack of enforcement mechanisms.
women in Somalia who wish to pursue a political career struggle with a number
of factors. One is the Somali clan system which permeates political life and is
a male-dominated institution. Clan elders are almost exclusively male, and
clans themselves struggle to accept changes to this. One activist told ISS,
'The clans would rather have a bad leader who is male, than a good leader who
relationship of women to their clan is also a delicate subject, especially for
those who marry into another clan. There are questions as to whether she
represents her husband's clan, or that of her maiden family. Being unable to
secure the full support of their clan puts these women at a financial
disadvantage when it comes to political participation.
dynamic relates to whether women represent themselves as women first, or their
clan. One activist in Mogadishu said that during a vote for a top position in
the House of Representatives, her organisation tried to mobilise female
parliamentarians to unite around a single candidate, to ensure women's
failed, as many women chose to vote along clan lines instead. This shows that
female politicians should not be viewed as a homogenous group solely based on
gender, and that advancing female representation is not everyone's priority.
are also at a disadvantage in terms of religion, given the preference for male
leadership, and the voices of some religious figures who view the quota as a
female activists told ISS that Somalia could never have a woman president due
to the perceived notion that Islam prohibits women's leadership. Somali women,
they said, should instead aim for the vice presidency. Other female
interviewees discounted this, saying it was based on faulty interpretations of
these challenges, women's groups like Save Somali Women and Children are demanding
their fair share - not content with just 30% of the vote, but advocating for
50%. The increasing share in each passing election signals their success, but
also the engrained difficulties in reaching this quota.
hurdles, however, are on the horizon. The 2020 election is planned as a
one-person, one-vote process. Previous elections relied on clan elders or other
delegates to select candidates - a restrictive process in which 99% of the
country didn't vote. The next election aims to open voting to all, although
questions remain as to whether this will be possible in the time frame.
activists are concerned that without the 30% quota being enshrined in Somalia's
constitution, which is currently provisional, their hard-fought gains could be
lost. This is because most people (including women) will likely vote along clan
lines, and thus for male candidates.
course, representation in parliament is just one aspect of the struggle for
women's empowerment in Somalia, which should begin well before a woman
considers a political career. As a Somali government representative explained,
'If gender equity is not achieved from at least a school level, then the status
of women won't really change.'
the focus on female participation in politics is seen as one way to ensure
women's rights are respected and developed. That's been the message of some
women's organisations in Somalia, and one that says the struggle is far from
Sept. 14 (Xinhua) -- Dressed in a traditional black abaya and blue veil with
her face widely open, 26-year-old Raghad Mubarak is a female artist from Sudan.
is now drawing graffiti on walls in Yemen's rebel-controlled capital Sanaa,
promoting peace efforts to end the country's deadly war.
her paintbrushes with a wide range of colours, Mubarak, along with her Yemeni
artist friends, went to downtown Sanaa this week to daub walls with pro-peace
graffiti, calling for an end to the three-and-half-year devastating Yemeni
graffiti arts have become increasingly popular for millions of Yemenis since
the civil war erupted in the conservative poor Arab country.
was encouraged by my beloved Yemeni fellows and friends who encouraged me to
take the challenge and paint for the Yemeni people's peace," Mubarak
came with her parents to Yemen before the start of the civil war. She studied
in Sanaa University and kept following her passion for arts through her Yemeni
peace activities, during which she has made friends with lots of other artists
via social media.
color and shape of my face are clearly attracting the Yemeni passers-by when I engage
in graffiti campaigns," she said.
usually come close to me while drawing graffiti ... and then they react nicely,
encourage me and shake hands with me," Mubarak added.
Sudanese woman has participated with many Yemeni artists in several pro-peace
street mural campaigns.
week, Mubarak joined in a painting campaign on a long wall in front of the
headquarters building of the Yemeni Foreign Ministry in Sanaa.
campaign was under the hashtag "stop_war," depicting the suffering
and mental pain of the Yemeni women and children from the ongoing war.
war has killed more than 10,000 Yemenis, mostly civilians, with about 3 million
others displaced across the country.
impoverished Arab country has been locked in a civil war since the Houthi
rebels overran much of Yemen and seized all northern provinces in late 2014,
including the capital Sanaa.
Arabia is leading an Arab military coalition that intervened in the Yemeni war
in 2015 to support the government of exiled President Abd-Rabbu Mansour Hadi.
against the Yemeni women and children has been increasing in the war,"
Mubarak told Xinhua. "I'm drawing graffiti today to depict the social,
economic and mental pains of women and children at war."
military escalation in the port city of Hodeidah has killed hundreds of people
and forced hundreds of thousands of families to flee their homes," she
war is very painful ... Please stop war for the sake of your children,"
the Sudanese young artist woman appealed.
factional leader of Boko Haram loyal to Islamic State in West Africa (ISWA),
Mamman Nur, has been killed by his fighters who rebelled against him.
the brain behind the ties between Boko Haram and the Abu Bakr al-Baghdadi led
Islamic State, was said to have been killed by his closest lieutenants on
August 21, for releasing the Dapchi girls, without demanding ransom, among
2014, Nur led the rebellion against Abubakar Shekau, which saw the emergence of
Abu Mus’ab Al-Barnawy faction of the group.
breakaway faction, which moved to shores of Lake Chad region in Northern Borno,
was later recognised by the Al-Baghdadi.
new leader Al-Barnawy, whose real name is Habib, is the son of Boko Haram
founder Mohammed Yusuf, who was killed in 2009.
source, who spoke to Daily Trust, said: “Mamman Nur, who was killed on August
21, is the actual leader of the Boko Haram faction after they parted ways with
Shekau. He (Nur) only put Habib in the front as shadow leader because of his
father (Mohammed Yusuf).
name Al-Barnawy is only being heard as symbolic leader; he was meant to lead so
that followers would remain committed to the cause championed by his late
father but he (Nur) is the major link of the faction with the Islamic State;
the chief strategist around Lake Chad, including their cells in Nigeria, Niger
source told the newspaper that Mamman Nur was killed after long period of
disagreement with his subordinates who established “relative authority and
contacts” over the years.
commanders became disenchanted with Nur’s style of leadership; they saw him as
not as rough as Shekau.
followed him in staging the revolt because the argument back in 2014 was that
Shekau was a hardliner who killed almost everyone, both Muslims and Christians
who disagreed with his brand of Islam.
according to some of the fighters, after establishing his base in Lake Chad,
Mamman Nur too ‘deviated from the real course’ and compromised on so many
occasions,” he said.
said a major disagreement broke after the release of the some 100 girls
abducted in a secondary school in Dapchi, Yobe State, in March.
source continued: “The negotiation of the release of the girls did not go down
well with some close associates of Mamman Nur who released the girls
unconditionally, following a directive by Al-Baghdadi.
was paid before the girls were released and besides, Mamman Nur’s soft approach
and close contact to governments and different levels angered his foot soldiers
who rebelled against him and thereafter executed him."
was learnt that Al-Barnawy had also lost firm control of the group which is now
under the “guidance” of a certain commander.
man in charge of all the cells in the Lake Chad region is the former commander
of the fighters who was directly under the control of late Mamman Nur,” he
security expert, Major Salihu Bakari, told the paper that the upsurge in Boko
Haram attacks in Northern Borno could be related to the change of leadership.
truth is Mamman Nur had lost control long before he was killed; the factional
group was taken over by hardliners who share a lot in common with the Shekau
faction whose landmarks include kidnapping, assault, abductions for ransom and
other atrocities,” he said.
said the new group had recently attacked many army facilities in northern Borno
and also captured individuals for ransom.
want ransom to continue financing their activities; I think their demands for
high ransom is what is delaying the release of many abductees, including the
female health workers that were captured in Rann in Kala-Balge Local Government
Area of Borno State,” he said.
Nigerian military has yet to confirm the killing of Mamman Nur.
on January 6, the military said Nur's wife was killed when troops attacked the
group’s location in the Lake Chad region.
spokesman of the Operation Lafiya Dole Theatre Command in Maiduguri, Onyema
Nwachukwu, said at the time that about 250 Boko Haram fighters on the side of
Mamman Nur had surrendered.
announcement came hours after the military declared Nur as “fatally injured”
during an operation.
September 2011, the Department of State Services (DSS) placed a N25 million
bounty on Mamman Nur, a close ally of Mohamed Yusuf and Shekau, who was accused
of masterminding the bombing of the UN building in Abuja.
New Age Islam, Islam Online, Islamic Website, African
Muslim News, Arab
World News, South
Asia News, Indian
Muslim News, World
Muslim News, Women
in Islam, Islamic
In Arab, Islamophobia
in America, Muslim
Women in West, Islam
Women and Feminism