Jamal Mustafa to Asharq Al-Awsat: I Couldn’t Provide Bribe Demanded by Judge, So I Was Jailed for Another 10 Years

Saddam Hussein and Jamal Mustafa Sultan.
Saddam Hussein and Jamal Mustafa Sultan.
TT
20

Jamal Mustafa to Asharq Al-Awsat: I Couldn’t Provide Bribe Demanded by Judge, So I Was Jailed for Another 10 Years

Saddam Hussein and Jamal Mustafa Sultan.
Saddam Hussein and Jamal Mustafa Sultan.

In the final installment of his interview with Asharq Al-Awsat, Jamal Mustafa Sultan, a former Iraqi official and Saddam Hussein’s son-in-law, delves into his arrest, the collapse of hopes for resistance against US forces, and the turmoil that followed the American invasion of Iraq in 2003.

Mustafa faced a harsh journey during the 2003 US invasion of Iraq. He traveled to rally tribal leaders to defend Baghdad, only to return and find the city occupied. Declared a fugitive, his face appeared on the US “most-wanted” playing cards.

Mustafa fled to Syria but was denied asylum and sent back to Iraq, where he was arrested. Accused of leading resistance and car bombings, the court found no evidence to convict him.

In 2011, a judge offered him release in exchange for a bribe, which Mustafa could not afford. His proposal to sell family land to pay was rejected, leaving him imprisoned for another decade. He was eventually freed over lack of evidence.

A US soldier watches the toppling of Saddam Hussein’s statue in Baghdad on April 7, 2003. (Reuters)

After his release, Mustafa went to Erbil, where Kurdish leader Masoud Barzani invited him for a meeting. Barzani welcomed him warmly and asked how he could help. Mustafa requested assistance in obtaining a passport, praising Barzani’s generosity.

Mustafa shared that Saddam respected Barzani, once calling him a “tough but honorable opponent.” He also revealed that, before the 2003 US invasion of Iraq, Barzani had assured Saddam that Kurdish forces would not fight the Iraqi army.

Recalling the lead-up to the war, Mustafa said Saddam tasked him with reconnecting with tribal leaders to encourage them to resist the invasion.

He delivered personal messages from Saddam, along with financial support, to help tribes host Iraqi soldiers stationed nearby. Mustafa later traveled to the Anbar province to rally tribes and bring them to defend Baghdad.

This account offers a rare glimpse into the behind-the-scenes efforts to resist the US invasion and the complex relationships that shaped Iraq’s history.

As the US invasion loomed, Mustafa met with thousands of tribal leaders to rally support for Baghdad’s defense.

“During the war, I met with over 4,500 tribal sheikhs from across Iraq,” he said. But when he returned to Baghdad after a trip to Anbar, everything had changed. “The city had fallen, and everything was in chaos.”

Mustafa tried to locate his associates but found no one. On April 11, 2003, he sent his driver to search for allies.

By chance, his brother, Lt. Gen. Kamal Mustafa, located him. “He told me we needed to leave Baghdad. I hadn’t planned to leave, but he convinced me it was the logical choice—we had no weapons, no men, and no resources. Staying would only mean capture.”

The brothers fled to Ramadi, where tribal leaders offered them refuge, and from there, they attempted to seek asylum in Syria. After just two days, Syrian authorities sent them back to Iraq.

Back in Baghdad, Mustafa and Khalid Najm, Iraq’s last intelligence chief, stayed with a university friend, Dr. Hafidh Al-Dulaimi. While there, Al-Dulaimi’s nephew suggested surrendering to Ahmed Chalabi’s forces, but Mustafa refused.

Saddam Hussein meets with top members of his regime. (Getty Images)

Shortly after, armed men stormed the house. “They came with tanks and masks,” Mustafa recalled. He and Najm were arrested on April 21, 2003—a day he will never forget.

Mustafa shared his experiences in US detention after his capture. “The interrogations were relentless, often involving psychological and physical pressure,” he added.

“They focused on weapons of mass destruction—’did Iraq have them, and where were they?’ Everyone faced the same questions. They also asked about US pilot Michael Scott Speicher, whose plane was shot down during the Gulf War. Though his remains were later found, the Americans kept questioning us, believing more was being hidden.”

Life in the detention center was highly controlled. Detainees were grouped in blocks of seven and given 30 minutes of outdoor time. Sultan recalled a chilling moment when Ahmed Hussein, Saddam’s office chief, told him during exercise: “The president has been captured.”

“We had clung to hope that Saddam’s freedom could lead to Iraq’s liberation,” Mustafa said. “His arrest shattered that hope and signaled the occupation’s permanence.”

He also described mysterious construction in the prison. “We saw carpenters working constantly. Eventually, they built a wooden barrier, blocking the corridor from view. We could only guess what it was for.”

When asked if Saddam had led the resistance before his capture, Mustafa confirmed: “Yes, the resistance began after the war. It wasn’t planned in advance because, at that time, the focus was purely military—army against army.”

“After the occupation, a new phase started. Battles unfolded in stages, and Saddam was leading the resistance during this one. He was the hope of the resistance, of the Iraqi people, and of Arabs and Muslims,” Mustafa revealed.

His remarks offer a glimpse into the post-invasion dynamics and the symbolic role Saddam played during Iraq’s turbulent transition.

Mustafa also recounted the difficulty of reaching his family after his arrest.

“After my capture, I lost all contact with my family. I didn’t have any phone numbers for my brothers, friends, or colleagues. Even if I had, phone lines had been disrupted—many exchanges had been bombed, and communication in Iraq was severely impacted,” he told Asharq Al-Awsat.

Mustafa recalled an encounter with the International Red Cross during his detention.

Saddam Hussein and his daughter Hala. (Courtesy of the family)

“The Red Cross offered me the chance to write a message to my family, as is their usual practice. But I was at a loss—who could I write to? I had no idea where my brothers or family were. I didn’t know anything about their whereabouts.”

Then, Mustafa had an idea. “I thought of Ammo Baba, a well-known football coach in Iraq. I didn’t know his address, but I remembered the address of the Police Club, where I had been president. I decided to write the letter there, addressed to Ammo Baba, asking him to pass it on to my family.”

Mustafa’s story highlights the communication challenges and isolation faced by detainees during the Iraq War.

He then described the prolonged separation from his family following his arrest. “I had no hopes of hearing from my family when I sent my letter through Ammo Baba,” Mustafa said.

“The situation was too difficult. After two and a half to three months, I received a response from Ammo Baba. He sent his regards, inquired about my health, and included a message from Yassin, a coach who worked with me. Along with the letter, they sent me sportswear—a shirt and shorts.”

Mustafa’s communication with his family may have been limited, but the letter served as a lifeline.

“A couple of years later, I received the first message from my wife, Hala, after two years in detention.”

Jamal Mustafa Sultan with his children.

When asked if he had been separated from his family for 18 years, Mustafa confirmed: “Yes, I hadn’t seen them or my children for 18 and a half years.”

“There were no visits or conversations, except for a brief period when we were held by the Americans. During that time, they allowed us five minutes a week to speak with our families. I would split the time—two and a half minutes with my mother and siblings, and the rest with my wife and daughters,” he said.

However, he revealed that after 2010, communication was cut off entirely.

“When we were transferred to Iraqi custody, they stopped allowing any contact. I was careful not to make calls with the Iraqis, as I feared enemies or foreign agents could record them,” explained Mustafa.

Mustafa’s story underscores the isolation he endured and the limited means of contact with his loved ones during years of detention.



Sweida’s Druze, Bedouin Tribes Locked in Historic Grievances

Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)
Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)
TT
20

Sweida’s Druze, Bedouin Tribes Locked in Historic Grievances

Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)
Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)

Sweida, a province in southern Syria, is teetering on the brink after days of deadly violence and clashes between local communities and government security forces, an unrest that signals deeper turmoil across the war-battered country.

The latest flare-up has laid bare tensions that go beyond the provincial borders, raising concerns about the future of coexistence and civil peace in a region long known for its rich tapestry of religious, social, and cultural diversity.

While the Syrian government in Damascus seeks to reassert control over all of its territory, local groups are renewing calls for greater recognition of their rights and “distinct identity.” The result is a fragile and combustible equation in a strategically vital region.

Sweida has long been a flashpoint, shaped by decades of uneasy relations between Druze communities and neighboring Bedouin tribes. That legacy of mistrust now intersects with a crumbling economy, a lack of essential services, the rise of armed factions, and a newly entrenched central authority in Damascus, factors that together threaten to turn the province into a flashpoint for wider instability.

Competing narratives have further muddied the waters, with each side offering starkly different versions of recent events, accounts that are often shaped not just by what happened in the past few days, but by long-standing grievances and buried animosities. The deepening rift and absence of trust among local communities highlight just how far Syria remains from reconciliation.

As pressure builds, observers warn that without a sustainable political solution that acknowledges local demands while maintaining national cohesion, Sweida may be a harbinger of further unrest in Syria’s uncertain future.

Power Struggles and Fractured Alliances

In Syria’s Sweida, power is fragmented among a complex web of religious authorities, influential families, and rival armed factions, a fractured landscape that reflects the broader divisions tearing at the country.

Local leadership is split between traditional Druze clerical authorities and prominent families, each with their own loyalties and varying degrees of influence on the ground. Political rivalries run deep, and military factions are equally divided, some aligning with the government in Damascus, while others openly challenge it.

Among the most prominent pro-government groups is the “Madafat al-Karama” faction led by Laith al-Balous, son of the late Druze leader Sheikh Wahid al-Balous. He is seen as a key ally of Damascus, alongside Suleiman Abdel-Baqi, commander of the “Ahrar Jabal al-Arab” group.

On the opposing side are factions such as the “Military Council in Sweida” and “Liwa al-Jabal” (Mountain Brigade), which collectively field around 3,000 fighters. These groups are seen as aligned with the views of influential Druze spiritual leader Sheikh Hikmat al-Hijri, who has been increasingly critical of the central government.

A newer alliance has also emerged under the banner of “Counter-Terrorism Forces” or the “Syrian Brigade Party,” bringing together factions such as “Dir’ al-Tawhid,” “Forces of Al-Ulya,” “Sheikh al-Karama,” “Saraya al-Jabal,” and “Jaysh al-Muwahideen.” This coalition formally severed ties with Damascus following Sheikh Hijri’s speech on July 15, in which he rejected the government’s announcement of a ceasefire agreement with local notables.

Also active in the province is the “Men of Dignity Movement,” a relatively large faction led by Abu Hassan Yehya al-Hajjar. Though not officially aligned with the new coalition, the group is also staunchly opposed to the Syrian government.

The growing number of factions and rival power centers has deepened instability in Sweida.

Bedouin Tribes in Sweida Say They Are Marginalized, Blamed and Forgotten

Even after government forces withdrew and a fragile ceasefire took hold in Sweida, clashes reignited, this time between Druze residents and Bedouin tribes, underscoring the deep and historical grievances simmering beneath the surface of the country’s sectarian fault lines.

The Bedouin, who see themselves as long-marginalized stakeholders in the region, say they have been caught in the crossfire - blamed for violence they did not initiate and excluded from political life and public services.

“We are the perpetual scapegoats,” said Mohammad Abu Thulaith, a lawyer and member of the Sweida Tribal Council. A descendant of one of the Bedouin tribes long at odds with the Druze population, he told Asharq Al-Awsat that “Bedouins are the weakest link in the local power struggle.”

The sense of injustice voiced by Abu Thulaith runs deep and is rooted in historical narratives. According to his account, the Druze - who migrated to the Jabal al-Arab area around two centuries ago - gradually expanded their influence, curbing the pastoral livelihoods of the Bedouin, particularly livestock herding. This, he said, led to the forced migration of nearly half of the Bedouin tribes from the mountain region toward Jordan, rural Damascus, and Daraa.

He cited the example of Saad Hayel al-Surour, a former speaker of the Jordanian parliament, who remains a Syrian citizen to this day. His father, Hayel al-Surour, once headed the Syrian parliament before the 1958 union between Syria and Egypt.

Many in the Bedouin community consider themselves the original inhabitants of the land, victims of what they describe as “a prolonged injustice” that denied them citizenship rights, political representation, and even basic services.

Abu Thulaith argues that the source of current tensions must be addressed at its roots. “We are blamed because the other side does not dare confront the real actors behind the violence,” he said, referring to armed groups operating in the area.

He called on the Druze tribal leadership - often referred to as “the people of the mountain” - to assume responsibility for protecting the Bedouin community and ending decades of exclusion. “We’ve suffered from a double injustice,” he said. “One at the hands of the Assad regime and Baathist rule, and the other from our neighbors. We have no access to employment, no political representation, and we’re deprived of the most basic public services.”

Despite the mounting frustration, Abu Thulaith insists that the Bedouin do not seek confrontation. “We don’t have the means to fight,” he said. “All we want is to live in peace with our neighbors. No one can erase the other. Since the fall of the former regime, tribal communities have hoped the state would step in to offer protection and ensure the most basic rights.”

As tensions in Sweida continue to spiral, voices like Abu Thulaith’s are demanding a deeper national conversation about identity, land, and the future of Jabal al-Arab - one that addresses long-neglected wounds before they erupt into further conflict.

Druze Grapple with a Perpetual Identity Crisis

For Syria’s Druze minority, identity is not just a question of culture or belief, it is a matter of survival. That fear of erasure has long shaped their political instincts, social structures, and geographic presence in the country.

“The Druze, like many minorities, live with a constant sense of threat,” said Khaldoun Al-Nabbouani, a professor of political philosophy at the University of Paris and a native of Sweida. “This persistent anxiety drives them to close ranks around their identity in a collective effort of self-preservation.”

Speaking to Asharq Al-Awsat, Al-Nabbouani explained that the community’s inward turn is not only symbolic or cultural - it also manifests demographically. “Just as the Alawites are concentrated in the coastal mountains, the Druze have built their stronghold in Jabal al-Arab. It reflects a broader pattern among minorities to cluster in specific regions where they can reinforce their social cohesion and safeguard a perpetually anxious identity.”

That reflex dates back centuries. The very formation of the Druze sect, he said, was a political and cultural rebellion against traditional Islam. “Since its inception, the community has developed a deep need for internal solidarity and social insulation,” he said. “Even today, that’s visible in things like marriage practices - interfaith unions remain extremely rare.”

This insularity, he noted, extends to the political realm. The community has historically resisted the appointment of governors or officials from outside the Druze fold, a trend dating back to the 1930s and continuing into recent decades. One of the more controversial examples was the appointment of a non-Druze governor under the government of Ahmad Al-Sharaa, which sparked uproar, resignation, and a political standoff before the governor ultimately returned.

Tensions between the Druze and the central government are nothing new. Under President Adib Shishakli in the early 1950s, relations with Damascus deteriorated sharply. Shishakli accused the Druze of plotting against the state and in 1954 ordered artillery strikes on Jabal al-Arab, an assault that killed civilians, displaced families, and left deep scars that still echo in local memory.

When the Baath Party seized power in 1963, Damascus shifted tactics, pursuing what Al-Nabbouani described as a policy of “soft containment.” Symbolic appointments of Druze figures to government positions were coupled with tight security oversight in Sweida, a strategy aimed at managing rather than integrating the province.

As new waves of unrest ripple through southern Syria, the Druze community once again finds itself wrestling with existential questions caught between historical trauma, present instability, and an uncertain future.