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(Morning Star News) – Islamic extremists from the rebel Al Shabaab militia last week publicly beheaded a mother of two girls and her cousin in southeastern Somalia after discovering they were Christians, sources said.
In the port town of Barawa in the Lower Shebelle Region, the extremists on March 4 called residents to the town center to witness the executions of the 41-year-old mother, Sadia Ali Omar, and her 35-year-old cousin, Osman Mohamoud Moge, the sources said.
Before killing them, an Al Shabaab militant announced, “We know these two people are Christians who recently came back from Kenya – we want to wipe out any underground Christian living inside of mujahidin [jihadists’] area,” according to an area resident whose name is undisclosed for security reasons.
Omar’s daughters, ages 8 and 15, were witness to the slaughter, sources said, with the younger girl screaming and shouting for someone to save her mother. A friend helped the girls, whose names are withheld, to relocate to another area.
“We are afraid that the Al Shabaab might continue monitoring these two children and eventually kill them just like their mother,” the area resident said.
The militants from Al Shabaab – which has vowed to rid the country of the Christian fellowships, which meet secretly as leaving Islam in Somalia is punishable by death – became suspicious of Omar and Moge due to their irregular attendance at Friday mosque prayers, sources said.
“The two people who were killed on many occasions did not take Friday prayers seriously, especially Omar, who claimed that she was praying in her house,” another area resident said.
Another source noted of Al Shabaab, “They have some spy everywhere in Somalia.”
Somalis who have lived in Christian-majority Kenya are especially suspect. The sources said Omar lived in the Nairobi suburb of Eastleigh for seven years; her husband became ill in 2011 and returned to Somalia, where he died. Omar and her cousin Moge, who helped take care of her daughters, left Kenya for Somalia in January 2013.
Barawa reportedly came under Al Shabaab control in 2009. In October 2013, a U.S. Navy SEAL team raided a beachside house in the town in an unsuccessful search for Al Shabaab leader Mukhtar Abu Zubeyr.
In the capital city of Mogadishu last October, gunmen who said they intended to kill a Christian for spreading his faith shot him to death, according to an area resident. Two men armed with pistols on Oct. 20, 2013 shot Abdikhani Hassan seven times as he approached his home after closing his pharmacy in Dharkenley District. Hassan was survived by a wife who was pregnant and five children ranging in age from 3 to 12.
The Somali cell of Al Qaeda, Al Shabaab was suspected of killing Fatuma Isak Elmi, 35, on Sept. 1, 2013 inside her home in Beledweyne, Hiran Province in south-central Somalia (see Morning Star News, Sept. 9, 2013). Her husband had received a threatening note that morning believed to be from the Islamic extremist group and was away at the time of the murder.
Al Shabaab’s attack on the upscale Westgate Shopping Mall in Nairobi, Kenya on Sept. 21, 2013 killed at least 67 people, with dozens still unaccounted for (see Morning Star News, Sept. 22).
On April 13, 2013, Al Shabaab militants shot Fartun Omar to death in Buulodbarde, 20 kilometers (12 miles) from Beledweyne (see Morning Star News, April 22, 2013). Omar was the widow of Mursal Isse Siad, killed for his faith on Dec. 8, 2012 in Beledweyne, 206 miles (332 kilometers) north of Mogadishu. He had been receiving death threats for leaving Islam (see Morning Star News, Dec. 14, 2012).
Siad and his wife, who converted to Christianity in 2000, had moved to Beledweyne from Doolow eight months before. The area was under government control and there was no indication that the killers belonged to the Al Shabaab rebels, but the Islamic extremist insurgents were present in Buulodbarde, and Christians believed a few Al Shabaab rebels could have been hiding in Beledweyne.
On June 7, 2013 in Jamaame District in southern Somalia, insurgents from the group shot 28-year-old Hassan Hurshe to death after identifying him as a Christian, sources said (see Morning Star News, June 20). Al Shabaab members brought Hurshe to a public place in the town of Jilib and shot him in the head, they said.
On Feb. 18, 2013, suspected Islamic extremists shot Ahmed Ali Jimale, a 42-year-old father of four, on the outskirts of the coastal city of Kismayo (see Morning Star News, Feb. 28).
In Barawa on Nov. 16, 2012, Al Shabaab militants killed a Christian after accusing him of being a spy and leaving Islam, Christian and Muslim witnesses said. The extremists beheaded 25-year-old Farhan Haji Mose after monitoring his movements for six months, sources said (see Morning Star News, Nov. 17, 2012).
Mose drew suspicion when he returned to Barawa in December 2011 after spending time in Kenya, according to underground Christians in Somalia. Kenya’s population is nearly 83 percent Christian, according to Operation World, while Somalia’s is close to 100 percent Muslim.
by Raymond Ibrahim
January 29, 2013
When one thinks of Yemen—the impoverished Arab country that begat Osama bin Laden and is cushioned between Saudi Arabia and Somalia, two of the absolute most radical Muslim nations—one seldom thinks of Christians, primarily because they are practically nonexistent in such an inhospitable environment. In fact, most tallies suggest that Yemen’s entire non-Muslim population is less than one percent.
However, a new Arabic report discusses the existence of Christians in Yemen, and their plight—a plight that should be familiar by now, wherever Christian minorities live under Muslim majorities.
Unofficial statistics suggest that there are some 2,500 indigenous Christians in the nation, practicing their faith underground, even as hostile tribes surround them. According to human rights activist, Abdul Razzaq al-Azazi, “Christians in Yemen cannot practice their religion nor can they go to church freely. Society would work on having them enter Islam.”
He added that, as in most Muslim countries, “the government does not permit the establishment of buildings or worship places without prior permission,” pointing out that Roman Catholic officials, for example, are currently awaiting a decision from the government on whether they will be allowed to construct a building and be officially recognized by the government in Sana.
A convert to Christianity—an apostate from Islam whose life is forfeit and who naturally prefers to remain anonymous, going by the pseudonym, “Ibn Yemen” (Son of Yemen)—expressed his fear of increased pressure on Christians, especially since the “Islamists now represent the dominant political faction, following the Arab Spring and the protests that brought the fall of President Ali Abdullah Saleh.” He added that even though the old regime “was not Islamist, Christians were still subjected to persecution and scrutiny by the police apparatus under that regime. Authorities did not allow us to practice our religion openly or allow us to build a private church, all because of Islam’s apostasy law. What do you think it will be like now that the Islamists are in power?”
Accordingly, and as another Christian interviewed in Yemen indicated, Christians pray underground in the members’ houses on a rotational basis—not unlike the days of Roman persecution of Christians, when the latter worshipped in underground catacombs. Along with Yemen’s indigenous Christians, there are also some 15,000-25,000 non-native Christians living in Yemen, mostly refugees from Somalia, Eritrea, and Ethiopia, where the persecution of Christians is often even worse than in Yemen, especially Somalia, where Al-Shabaab (“the Youth”) behead Muslim apostates to Christianity on a regular basis. Such Christian refugees from Africa often change their names to Muslim names to avoid harassment in Yemeni society.
Some Christian organizations and institutions do exist, mostly foreign ones, including the American Baptist Mission, which runs Jibla Hospital and the Church which provides services to the poor, orphans, and imprisoned women. These work primarily to serve the community, not facilitate Christian worship. Likewise, another study confirmed the previous existence of five churches in the southern city of Aden, three of which were Roman Catholic, one Anglican, and the fifth of unidentified affiliation: three of those five churches which were built during the British occupation of southern Yemen, were neglected and left to crumble; the fourth became the property of the government; and the fifth was turned into a health facility.
The story of Yemen’s Christians is a microcosm of the story of Islam’s Christians, as it wholly conforms to the current pattern of oppression for Christians under Islam: things were better for Christians—for religious freedom in general—in earlier eras under Western influence; as the Muslim world, which for a while was Western-looking, continues returning to Islam, the things of Islam, its “way,” or “Sharia”—in this case, hostility to non-Muslim worship and apostates—returns; and, as the “Arab Spring” has done elsewhere, Islamists now dominate Yemeni politics, bringing to mind the apostate Ibn Yemen’s apt question: “What do you think it will be like now [for Christians] that the Islamists are in power?”