Genuine enemy
Happy you when the enemy is genuine
Nothing you do matter
The laughter is frown upon
The smiles disdainful and disgusting
The kindness and show of love
Result in the opposite outcome
Love! Loving! doesn’t matter
That is what the genuine enemy sees
Why be good when it is not noticed?
Why speak if the result is anger and violence?
Genuine enemies!!
Without them, emptiness prevails
Your smiles are a deception
Talk less of the spoken words!
They incite hate
Hate
Why be close to the genuine enemy?
With all the suspicions and unprovoked hating
Better have a genuine enemy than a deceptive friend
You always know their stand points
The worst genuine enemy is the one with political will
He uses hate wrongly
The public space is high-jacked
But other genuine enemies
Can be handled
Asabiyah wakabaliya
May the lord protect us all.
Friday, 31 October 2008
Monday, 27 October 2008
a comment by Jalang dembo on Islamic finance
Demba Jalang said...
Thank you Brother Suntu for an illuminating insight into Islamic Finance.One important thing that help insulate many Islamic Finance Institutions from the current financial crisis is the way debt is treated in Conventional (some may call it Western) Finance. Debt instruments are packaged in various fancy ways and traded in the market in Conventional Finance. To secure the "supposed" underlying value of such fictitious assets, holders resort to buying insurance and thus sell those policies in the market again. In short, these instruments do not have any asset of real value or fundamental backup. At a point the market basically strive on a bubble and burst situation. More crudely, greed mainly drives the market. From the Islamic Finance point of view, trading in debt/debt instruments is forbidden. Any dealing in liquid assets have to be backed by real assets driving the fundamentals on economic activity. There is no shortcut and no one get short-charged.Another basic difference between Islamic Finance and Conventional Finance in all spheres of operation (be it banking, insurance, etc.) is the role the institution play in carrying its Corporate Social Responsibility (CSR). Yes, in a Conventional Finance sense, the Institution call build hospitals, roads and provide other charitable services, but in Islamic Finance, CSR is not only about that. An Islamic Finance Institution take care of their owners' and customers' interest as a guidance consul. For instance, in an insurance operation, there are both shareholders' funds and policyholders' funds. At the end of a review period, say Financial year for the company, after meeting claims, administrative expenses, reserves etc, both parties (shareholders and policyholders are entitle to any surplus funds and may be shared or retained in the company according to reset rules and guidelines. The is missing in a Conventional Insurance setup.A close study of the setup under the two models in finance (Islamic and Conventional) will show that there are clear differences between these institutional, not by only nomenclature.
25 October 2008 22:38
Thank you Brother Suntu for an illuminating insight into Islamic Finance.One important thing that help insulate many Islamic Finance Institutions from the current financial crisis is the way debt is treated in Conventional (some may call it Western) Finance. Debt instruments are packaged in various fancy ways and traded in the market in Conventional Finance. To secure the "supposed" underlying value of such fictitious assets, holders resort to buying insurance and thus sell those policies in the market again. In short, these instruments do not have any asset of real value or fundamental backup. At a point the market basically strive on a bubble and burst situation. More crudely, greed mainly drives the market. From the Islamic Finance point of view, trading in debt/debt instruments is forbidden. Any dealing in liquid assets have to be backed by real assets driving the fundamentals on economic activity. There is no shortcut and no one get short-charged.Another basic difference between Islamic Finance and Conventional Finance in all spheres of operation (be it banking, insurance, etc.) is the role the institution play in carrying its Corporate Social Responsibility (CSR). Yes, in a Conventional Finance sense, the Institution call build hospitals, roads and provide other charitable services, but in Islamic Finance, CSR is not only about that. An Islamic Finance Institution take care of their owners' and customers' interest as a guidance consul. For instance, in an insurance operation, there are both shareholders' funds and policyholders' funds. At the end of a review period, say Financial year for the company, after meeting claims, administrative expenses, reserves etc, both parties (shareholders and policyholders are entitle to any surplus funds and may be shared or retained in the company according to reset rules and guidelines. The is missing in a Conventional Insurance setup.A close study of the setup under the two models in finance (Islamic and Conventional) will show that there are clear differences between these institutional, not by only nomenclature.
25 October 2008 22:38
Prophetic statements on economic principles
I will labor to transmit a the statement of the noble Prophet of Islam with regards to economics and justice financial dealings.
1. it is difficult to deny the alignment of Muslim economic thought with free market economies. This is what Prophet Muhammad had to say about free market forces. "prices are fixed by God. He alone contracts and expands the means of livelihood, and I wish to meet my Sustainer having no claims of injustice being made against me in respect of blood and wealth".
1400 year ago, prophet Muhammad made it clear people shouldn't try to fixed prices and interfere in the market forces. God made it easier for people to afford commodities. Manipulating or hoarding good just to force price increase is sinful and haram. Thus Islamic economics takes its guide lines from the Quran and sunnah and contemporary economic activities that are not against the laws of God.
1. it is difficult to deny the alignment of Muslim economic thought with free market economies. This is what Prophet Muhammad had to say about free market forces. "prices are fixed by God. He alone contracts and expands the means of livelihood, and I wish to meet my Sustainer having no claims of injustice being made against me in respect of blood and wealth".
1400 year ago, prophet Muhammad made it clear people shouldn't try to fixed prices and interfere in the market forces. God made it easier for people to afford commodities. Manipulating or hoarding good just to force price increase is sinful and haram. Thus Islamic economics takes its guide lines from the Quran and sunnah and contemporary economic activities that are not against the laws of God.
Friday, 24 October 2008
BRITISH MUSLIM HERITAGE SITE
http://www.masud.co.uk/
This site have many issues dealing with early British born Muslims. This are whites mainly who embrace Islam decades ago. some of the writings contain very brilliant poems and personal experiences.
Today, Muslims from Africa and Asia are feeling some how down beat about their Islamic identity. this is due to people having other more important reasons of being in the western hemisphere than spiritual journey. we are either seeking secular education, money and so on, to the extend that we don't share our heritage and faith to others.
This site have many issues dealing with early British born Muslims. This are whites mainly who embrace Islam decades ago. some of the writings contain very brilliant poems and personal experiences.
Today, Muslims from Africa and Asia are feeling some how down beat about their Islamic identity. this is due to people having other more important reasons of being in the western hemisphere than spiritual journey. we are either seeking secular education, money and so on, to the extend that we don't share our heritage and faith to others.
Tuesday, 21 October 2008
THE EPIC STORY OF MALI SARJO. NOT FOR UNDER AGE
The story of mali sarjo. BY Suntou Touray.
04/07/08
The forbidden relationship between a shy young man and his sister. This story is very sad indeed and the end result was the epic of Mali Sarjo.
The term Mali Sarjo is a name of a certain kind of hippo. An Hippo is refer to Mandingo as Maloo. Malo is an adjective for shame. The names just happen to coincide but Malo is living animal, a creature that lives in the rivers and lakes of Africa.
This story is believed to be a true happening. A moral dilemma and a very unusual relationship between close family. The closeness here cannot be underestimated. Whatever the real tail of this story is, it intrigues the entire mande speaking people.
Mandin is name for a region in West Africa, the modern day Niger, Mali, Gunea Conakry, Ivory Coast, Bukina faso etc. That whole area was populated by the Mande speaking people. Mandingo is tribe that has both mixes of traditional and Islamic cultures. The language among the mande people varies depending on the area were a group of mande people lives. There are common phrases and words with the same meanings but some sayings are completely different. It was among the mande people that the mali sarjo event occurs.
The nature of the story is very unusual. The mandingos are very cultured and principle. Every strata of the society operate on a strict custom and norm. The taboos are very much part of the layers of the society. Like every decent organise society, bed-fellowship between two blood relation is the highest taboo any one can break.
Well, this taboo was spectacularly undone. The perpetrators didn’t break that very untouchable and unthinkable taboo on simple grounds but out of concern and emotion. The journey is indeed an emotional epic.
The man
His sister
The shyness ,not able to express love to women, failing to disclose love to the woman of his dream
The local villagers
The expectations
The custom
The assistant of the sister to help boost the brother’s confidence
When the taboo is broken, the sisters pregnancy
The family meeting for answers, threats to kill her if the culprit is not mention. This version of the story is said to unreliable after several findings. But this version was mention to me several years ago, so to discard it without putting in the public domain for further enquiry will be academically and intellectually weak. A passion strong in me is to along the way research Madin history from a peculiar angle. It is a hubby, so comment on this version’s accuracy if you may. I have another version of the Mali Sarjo story. Time permitting, it shall be narrated.
The periods it happen, the prevailing custom
The final discussion between the sister and the brother
But his spirit couldn’t allow him to go any where
His turning into a hippo (malo). Finally the man who impregnate his sister committed ran away from their village out of shame and fear. He did that despicable act due to the fact he was in-confident to face a woman he loves. His lack of confidence made him confide his weakness to his sister, who volunteer to teach him the act of cohabitation so that the brother can have the confidence to face the woman of his dream. A tragic love story, let the sanyang kunda folks don’t have any funny ideas here. During the practice season, the brother impregnates his sister that once. He knew now what to do to face his love but alas, the events unfolding resulted in disaster.
When his sisters pregnancy became evident, she was confronted by her kabilo (family unit) to identify the culprit, she decline for several days whilst consulting with her brother about their next cause of action. He decided to flee the village and go away for good. But on his way to faraway lands, he decided to commit suicide due to the shame and implications of his actions.
The legends have it that, he arrived at a point where two different flowing water met. This is where a sweet water and salt water met, at that point he throw himself deep into the sea. This attempt was to kill himself, he didn’t die, rather he became a hippo or Mallo in mandinka.
From this epic came the song, aah mali sarjo bafula ben malisarjo’
The story is rushed due to wato. The other version later.
04/07/08
The forbidden relationship between a shy young man and his sister. This story is very sad indeed and the end result was the epic of Mali Sarjo.
The term Mali Sarjo is a name of a certain kind of hippo. An Hippo is refer to Mandingo as Maloo. Malo is an adjective for shame. The names just happen to coincide but Malo is living animal, a creature that lives in the rivers and lakes of Africa.
This story is believed to be a true happening. A moral dilemma and a very unusual relationship between close family. The closeness here cannot be underestimated. Whatever the real tail of this story is, it intrigues the entire mande speaking people.
Mandin is name for a region in West Africa, the modern day Niger, Mali, Gunea Conakry, Ivory Coast, Bukina faso etc. That whole area was populated by the Mande speaking people. Mandingo is tribe that has both mixes of traditional and Islamic cultures. The language among the mande people varies depending on the area were a group of mande people lives. There are common phrases and words with the same meanings but some sayings are completely different. It was among the mande people that the mali sarjo event occurs.
The nature of the story is very unusual. The mandingos are very cultured and principle. Every strata of the society operate on a strict custom and norm. The taboos are very much part of the layers of the society. Like every decent organise society, bed-fellowship between two blood relation is the highest taboo any one can break.
Well, this taboo was spectacularly undone. The perpetrators didn’t break that very untouchable and unthinkable taboo on simple grounds but out of concern and emotion. The journey is indeed an emotional epic.
The man
His sister
The shyness ,not able to express love to women, failing to disclose love to the woman of his dream
The local villagers
The expectations
The custom
The assistant of the sister to help boost the brother’s confidence
When the taboo is broken, the sisters pregnancy
The family meeting for answers, threats to kill her if the culprit is not mention. This version of the story is said to unreliable after several findings. But this version was mention to me several years ago, so to discard it without putting in the public domain for further enquiry will be academically and intellectually weak. A passion strong in me is to along the way research Madin history from a peculiar angle. It is a hubby, so comment on this version’s accuracy if you may. I have another version of the Mali Sarjo story. Time permitting, it shall be narrated.
The periods it happen, the prevailing custom
The final discussion between the sister and the brother
But his spirit couldn’t allow him to go any where
His turning into a hippo (malo). Finally the man who impregnate his sister committed ran away from their village out of shame and fear. He did that despicable act due to the fact he was in-confident to face a woman he loves. His lack of confidence made him confide his weakness to his sister, who volunteer to teach him the act of cohabitation so that the brother can have the confidence to face the woman of his dream. A tragic love story, let the sanyang kunda folks don’t have any funny ideas here. During the practice season, the brother impregnates his sister that once. He knew now what to do to face his love but alas, the events unfolding resulted in disaster.
When his sisters pregnancy became evident, she was confronted by her kabilo (family unit) to identify the culprit, she decline for several days whilst consulting with her brother about their next cause of action. He decided to flee the village and go away for good. But on his way to faraway lands, he decided to commit suicide due to the shame and implications of his actions.
The legends have it that, he arrived at a point where two different flowing water met. This is where a sweet water and salt water met, at that point he throw himself deep into the sea. This attempt was to kill himself, he didn’t die, rather he became a hippo or Mallo in mandinka.
From this epic came the song, aah mali sarjo bafula ben malisarjo’
The story is rushed due to wato. The other version later.
The conference on drugs part 2, by Dr Bilal Philips
Satanic Origin: Branding them as devised by Satan.
Allah identified the origin of drugs for humans to realize that they are weapons of their most avowed enemy, Satan. In the battle for human souls, Satan uses a variety of tools which he beautifies and makes alluring in order to trap human beings
Avoidance: Emphasizing the Prohibition by using Avoidance.
Allah’s use of the imperative ‘avoid’ makes the injunction much stronger and more comprehensive than it would have been had the word ‘prohibited’ been used instead. The implication here is that one should not only refrain from the consumption of drugs but also anything to do with their production and distribution should be avoided. Consequently, the Prophet (peace be upon him) said, "Ten people are cursed due to intoxicants, the one who prepares it, the one for whom it was prepared, the one who consumes it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it, the one who benefits from its sale, the one who buys it and the one for whom it was bought."
He further emphasized the importance of avoidance by stating, "One should not sit at a table at which alcohol is consumed." Furthermore, the Prophet (peace be upon him) prohibited Muslims from even keeping the containers in which alcohol was traditionally kept.
Success: Linking the avoidance of Drugs to Prosperity
In the above verse, the Almighty also made the avoidance of intoxicants a precondition for prosperity. People naturally desire success and wealth and they despise failure and poverty. Thus, Allah addresses the human psyche by promising success to those who avoid intoxicants. When the wealth normally consumed by addicts is recycled, the financial benefits to society are quite tangible. However, the social benefits to both the individual and family are even more priceless. Furthermore, real wealth, is as the Prophet (peace be upon him) said "richness of the heart and soul, and not an abundance of
- 3 - War on Drugs
property." It is contentment which those who take drugs seek but never find, and that only comes from a sober search for God.
Ultimate success is paradise, so the Prophet (peace be upon him) informed that, "One who consumes drugs and does not repent will not drink it in the Hereafter even if he enters Paradise."
Sows Discord and Hatred
In these verses, the Almighty points out that Satan uses drugs to create enmity among people. It has been proven statistically that the majority of hate-crimes are committed by those under the influence of drugs.
Hinders Remembrance of God and Prayer
The Almighty warned of the most evil consequence of drug consumption; that it prevents people from remembering God and making regular prayer, which is their regular means of remaining in contact with God. Once the consciousness of God is lost, corruption quickly fills the vacuum and those under the influence easily commit the most heinous of crimes without any sense of shame or morality. Intoxicated people are very susceptible to the most perverse suggestions. They lose their shyness and moral values leading to some of the most incredibly evil acts.
Reports of drug-crazed fathers raping their own baby daughters, husbands killing their wives and eating them, and so on, abound in newspapers around the world. In one narration from the Prophet (peace be upon him) he was reported to have said, "Intoxicants are the mother of despicable acts and the greatest of major sins. Whoever consumes them abandons regular prayer, and rapes his mother or his aunt." Prayer is a deterrent against indecency and sinfulness, as the Almighty said (Qur’an) and it is the foundation of remembrance of God. Allah points out that the consumption of drugs breaks the believers’ main link with God and thereby destroys spiritual well-being. In order to further emphasize its danger to prayer, the Prophet (peace be upon him) said, "The prayer of one who drinks alcohol will not be accepted for forty days and nights."
A Rhetorical Question
This verse is concluded with a rhetorical question, "Will you not, then, desist?" This grammatical construction creates the strongest possible threat. On hearing it, the Prophet’s companion’s response was, "We do, Our Lord: We do!" After hearing all the
- 4 - War on Drugs
expressions of prohibition and grasping their implications, can an intelligent person ignore warning? This question addresses common sense and reason. It invites the thinking person to make the necessary steps to help remove this destructive channel from society.
History Repeats Itself
Descriptions of Madinah at the time when these verses were revealed to Prophet Muhammad (peace be upon him) illustrate the impact that they had on the fledgling community there. Historians reported that the streets of Madinah flowed with wine, as containers were broken and poured in the streets, and even those who had cups of wine in their hands and others who had wine glasses at their lips, stopped immediately and emptied them in the streets.
The prohibition of drugs has remained a way of life for Muslims from that day until today. Though some elements of Muslim society have indulged at different points in history, and many modern Muslim governments have become lax and permissive, for the vast majority of Muslims, the production and consumption of drugs remains prohibited. In the West and East, governments of countries like, USA, Canada, Russia, etc., have at varying times in the 20th century and for varying lengths of time prohibited the production, sale and consumptions of alcohol, however, these periods of prohibition all came to an end. Drugs cannot be eliminated by legislation alone. Legislation is a beginning, it is a tool, but the will to implement the legislation has to come from the power of faith within the population as a whole. The various successful anti-addiction programmes, like Alcoholics Anonymous, which were developed in the secular West all require individuals trying to overcome their addictions to call on God, the Higher Power, to help them succeed.
by Dr. Bilal Philips Qatar’s Guest Centre
www.bilalphilips.com
- 5
Allah identified the origin of drugs for humans to realize that they are weapons of their most avowed enemy, Satan. In the battle for human souls, Satan uses a variety of tools which he beautifies and makes alluring in order to trap human beings
Avoidance: Emphasizing the Prohibition by using Avoidance.
Allah’s use of the imperative ‘avoid’ makes the injunction much stronger and more comprehensive than it would have been had the word ‘prohibited’ been used instead. The implication here is that one should not only refrain from the consumption of drugs but also anything to do with their production and distribution should be avoided. Consequently, the Prophet (peace be upon him) said, "Ten people are cursed due to intoxicants, the one who prepares it, the one for whom it was prepared, the one who consumes it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it, the one who benefits from its sale, the one who buys it and the one for whom it was bought."
He further emphasized the importance of avoidance by stating, "One should not sit at a table at which alcohol is consumed." Furthermore, the Prophet (peace be upon him) prohibited Muslims from even keeping the containers in which alcohol was traditionally kept.
Success: Linking the avoidance of Drugs to Prosperity
In the above verse, the Almighty also made the avoidance of intoxicants a precondition for prosperity. People naturally desire success and wealth and they despise failure and poverty. Thus, Allah addresses the human psyche by promising success to those who avoid intoxicants. When the wealth normally consumed by addicts is recycled, the financial benefits to society are quite tangible. However, the social benefits to both the individual and family are even more priceless. Furthermore, real wealth, is as the Prophet (peace be upon him) said "richness of the heart and soul, and not an abundance of
- 3 - War on Drugs
property." It is contentment which those who take drugs seek but never find, and that only comes from a sober search for God.
Ultimate success is paradise, so the Prophet (peace be upon him) informed that, "One who consumes drugs and does not repent will not drink it in the Hereafter even if he enters Paradise."
Sows Discord and Hatred
In these verses, the Almighty points out that Satan uses drugs to create enmity among people. It has been proven statistically that the majority of hate-crimes are committed by those under the influence of drugs.
Hinders Remembrance of God and Prayer
The Almighty warned of the most evil consequence of drug consumption; that it prevents people from remembering God and making regular prayer, which is their regular means of remaining in contact with God. Once the consciousness of God is lost, corruption quickly fills the vacuum and those under the influence easily commit the most heinous of crimes without any sense of shame or morality. Intoxicated people are very susceptible to the most perverse suggestions. They lose their shyness and moral values leading to some of the most incredibly evil acts.
Reports of drug-crazed fathers raping their own baby daughters, husbands killing their wives and eating them, and so on, abound in newspapers around the world. In one narration from the Prophet (peace be upon him) he was reported to have said, "Intoxicants are the mother of despicable acts and the greatest of major sins. Whoever consumes them abandons regular prayer, and rapes his mother or his aunt." Prayer is a deterrent against indecency and sinfulness, as the Almighty said (Qur’an) and it is the foundation of remembrance of God. Allah points out that the consumption of drugs breaks the believers’ main link with God and thereby destroys spiritual well-being. In order to further emphasize its danger to prayer, the Prophet (peace be upon him) said, "The prayer of one who drinks alcohol will not be accepted for forty days and nights."
A Rhetorical Question
This verse is concluded with a rhetorical question, "Will you not, then, desist?" This grammatical construction creates the strongest possible threat. On hearing it, the Prophet’s companion’s response was, "We do, Our Lord: We do!" After hearing all the
- 4 - War on Drugs
expressions of prohibition and grasping their implications, can an intelligent person ignore warning? This question addresses common sense and reason. It invites the thinking person to make the necessary steps to help remove this destructive channel from society.
History Repeats Itself
Descriptions of Madinah at the time when these verses were revealed to Prophet Muhammad (peace be upon him) illustrate the impact that they had on the fledgling community there. Historians reported that the streets of Madinah flowed with wine, as containers were broken and poured in the streets, and even those who had cups of wine in their hands and others who had wine glasses at their lips, stopped immediately and emptied them in the streets.
The prohibition of drugs has remained a way of life for Muslims from that day until today. Though some elements of Muslim society have indulged at different points in history, and many modern Muslim governments have become lax and permissive, for the vast majority of Muslims, the production and consumption of drugs remains prohibited. In the West and East, governments of countries like, USA, Canada, Russia, etc., have at varying times in the 20th century and for varying lengths of time prohibited the production, sale and consumptions of alcohol, however, these periods of prohibition all came to an end. Drugs cannot be eliminated by legislation alone. Legislation is a beginning, it is a tool, but the will to implement the legislation has to come from the power of faith within the population as a whole. The various successful anti-addiction programmes, like Alcoholics Anonymous, which were developed in the secular West all require individuals trying to overcome their addictions to call on God, the Higher Power, to help them succeed.
by Dr. Bilal Philips Qatar’s Guest Centre
www.bilalphilips.com
- 5
MICROECONOMICS
Some basic simple facts about microeconomics, an extract from a book by Dr Greg Mankiw. the principles of microeconomics second edition isbn: 0-03-027017-0. Economy is a Greek word for "one who manages a household". well my mum is the best economies then. haa. our houses faces many tough decision making. kids want toys, the lady want new shoes, the man want a reliable car etc. how can you manage all this choices effectively. difficult. this is why people take loans, overdrafts and other forms of borrowing, just to get by the daily transactions. from the simple concept of managing a household to the monumental arena of making a whole society or nation works. The decision of job creation, farming, business and all the other professions, this choices make economics very important, in fact so important, nations with bad economics policies suffer all sorts of problems.
the mankiw ten principles of economics
1. "learn that economics is about the allocation of scarce resources." what every body wants will be scarce and thus requires prioritisation. the scarcity is cause by high demands and limitations beyoun human ability to provide everything to the satisfaction of the whole.
this means, there is a need to do preparation in time to avoid missing out on what one needs, since others may require the same product at the same time. For a Gambian, Land is something every Gambian needs. But land is scarce, limited. For one not to be disappointed, he/she must try to acquire it in enough time to avoid paying too much for too little.
2. "examine some of the trade-offs that people face". one most forgo something for another. what is that you want most? At what cost are you willing to sacrifice one thing for the other.
3. "learn the meaning of opportunity cost". now this is a key economic term. i will only write about my own humble understanding. may be you know better than i do. opportunity cost is the cost of the item you forgo for another. this mean, one's wants are listed according to needs. the item that you don't need much or can go without are sacrifice for item you needed most. but going without an item have a cost, this may be adjusting one's routine or lifestyle until you can afford to acquire that item. for instance, i like atayya, but the credit crunch may force me to avoid spending my money on attaya and instead use it to buy bread that i need for breakfast. My stopping drinking attaya which is a traditional Gambian tea in social voius will affect my life style. this has a cost. the cost is adjusting to a life without attaya or waraka.
I will continue next time.
the mankiw ten principles of economics
1. "learn that economics is about the allocation of scarce resources." what every body wants will be scarce and thus requires prioritisation. the scarcity is cause by high demands and limitations beyoun human ability to provide everything to the satisfaction of the whole.
this means, there is a need to do preparation in time to avoid missing out on what one needs, since others may require the same product at the same time. For a Gambian, Land is something every Gambian needs. But land is scarce, limited. For one not to be disappointed, he/she must try to acquire it in enough time to avoid paying too much for too little.
2. "examine some of the trade-offs that people face". one most forgo something for another. what is that you want most? At what cost are you willing to sacrifice one thing for the other.
3. "learn the meaning of opportunity cost". now this is a key economic term. i will only write about my own humble understanding. may be you know better than i do. opportunity cost is the cost of the item you forgo for another. this mean, one's wants are listed according to needs. the item that you don't need much or can go without are sacrifice for item you needed most. but going without an item have a cost, this may be adjusting one's routine or lifestyle until you can afford to acquire that item. for instance, i like atayya, but the credit crunch may force me to avoid spending my money on attaya and instead use it to buy bread that i need for breakfast. My stopping drinking attaya which is a traditional Gambian tea in social voius will affect my life style. this has a cost. the cost is adjusting to a life without attaya or waraka.
I will continue next time.
Friday, 17 October 2008
A three day conference with a leading Islamic economist
Professor Dr Muhammad Anas Zarka visited the Markfield institute a faculty of Islamic finance and Banking of Gloucestershire University from the 14-16 of October. He is a leading economies with a Phd from Pennsylvania university. he has lectured extensively in many countries. he was invited to shed light on the ongoing global financial meltdown.
The topic was entitled, DEBT EARTHQUAKE IN ECONOMICS AND THE SHARIAH PERSPECTIVE.
Professor Dr Anas Zarka is also a leading shariah scholar part of the supervising board of the Kuwait financial institutions. he has authored several books and articles on Islamic Finance and economics. his key interest in advising Muslims bankers on staying on the path of Islam, not getting distracted with greed and unethical practices. the key facts gain from the conference is the fact that debt reselling has been the key cause of the financial crisis. also the deregulation of financial markets. banks deliberately gambled away peoples investments and savings, undermine every fundamental rules and now they are being bailed out. what an irony. Dr Zarka suggested that, debtors should have been rather compensated by the federal government of U.S and the U.K. the debt of every single person should have been wipe out and new measures taken to avoid another crisis, yet the government did the opposite. The call now from all leading economies and bankers is to re-regulated and be tough with reckless bankers and the stock market. from an islamic perspective, debt cannot be business, one is not allow to make money out of debt. this is a cardinal principle in islamic finance. the conventional system allows banks, insurance companies and the stock market to resell debt in the securities market. this is what causes over inflated house prices and the sub-prime mortgage industry.
Tuesday, 14 October 2008
fundamentals of Islamic finance part 1
Fundamentals of Islamic Banking: BY SUNTOU TOURAY PART 1
Introduction
Islamic banking derives its rule and compliance mechanics from the rulings of the sharia, the divine law of God. Islamic banking came to be as a result of conventional banks dealing in usury (interest) which is sternly forbidden in Islam. Muslims are required to live a life of Godliness; there is no separation of religion and other activities. Islam is a way of life that encompasses every dynamic of human dealings.
Money is not considered as a commodity or having a time-line which move according to interest rate fluctuations. Money is measured according to the value of goods and services which it is exchange during buying and selling. This is sanctioned by the sharia.
Islamic banks operate on the basis of profit and loss sharing, the term “profit is for that who bears risk”. Islamic banks completely reject interest as a cost for the use of money and loans as an investment vehicle. (aaoifi 26-27)
This means interest as the central tool use by banks across the globe is illegal as an item for pricing money.
The quran states that “trade is allowed and riba (usury or interest) is haram forbidden”. Muslims live by the commandment of Allah. The forbidden things are avoided at all cost. Interests are the key determinant of modern banking in measuring and valuing transactions in the west and else were. The prohibition of riba is very clear in the Quran, just like Alcohol or engaging in act of fornication or adultery. Why is it that riba or usury is part and parcel of the banking systems in muslim countries?
DR Umer Chapra stated that “due to the historical foreign occupation of most muslim countries, and particularly because of the domination of the world financial markets by western interest-based system”. Umer Chapra’s statement touches on the fact that, the global super powers control the markets of the global economy. Money being a medium in trade, the measurement of money is also a vital factor in valuing individual nations currency. This means even if muslim countries wish to avoid interest rate system, they have to design other tool of valuing their currency.
Clarifying the issue of interest or riba is paramount in Islamic countries determine to eliminate usury in their economy. Interest is the same as riba according to the consensus of muslim jurist across the world.
What tools is that Islamic finance is offering as an alternative to modern conventional interest regulated banking? The advocate of Islamic banking and the muslims economist have device tools that are halal or compatible with the teachings of Islam. The Islamic financial system based its operation on equity type of dealing instead of debt. There are fundamental difference between debt and equity.
The Islamic finance operates on trade; profit and loss sharing. Muslims economist put forward the following primary and secondary mechanism as a tool for conducting legitimate transactions. The primary Islamic finance tools are:
“Mudaraba (passive partnership), musharakah (active partnership),
The secondary tools are:
Murabahah (cost plus service charge), Ijarah wa iqtina (hire-purchase), salam (forward delivery contract), and Istisna (contracted production). The former are equity-based and relatively more risky because they involve profit-and-loss sharing, the rate of return on them is not stipulated in advance and may be either positive or negative. The latter involves credit and is relatively less risky because profit-loss-sharing is not involved.”
The secondary mode of financial tools is similar with interest regulated tools but there are big differences between the two. The three key differences are that: secondary modes are sales or leases, rather than outright borrowing and lending. Also the sharia forbid the selling of properties or commodities that one does not own or possess, the financiers takes risk once the ownership and possession of property for sale or lease is complete. And finally it is the price not the interest rate that is stipulated in the course of the transaction and once the price is fixed, it cannot be changed if there is delay in repayment due to unexpected circumstances. (Dr Umer Chapra,the future of economics, 258-261).
The avoidance of interest and over-burdening poor borrowers makes Islamic banking worthwhile and rewarding. Loans advance to customers are interest free. The deposit funds of wealthy Muslims are invested in ventures that are islamically acceptable. For instance, the bank avoid investing in forbidden projects and stocks such has alcohol companies, pornography, weapon manufacturing, conventional banking stocks etc. The banks do business with companies and institutions whose transactions are sanctioned by Islam, example, food products, medicine, media, cloths, energy etc. The first sample Islamic banks are the Bank Al-idakhar Al-mahalliyah 1950, this was set up by Ahmad Al-Najjar. The banks mobilises local savings and invest in rural development projects. The activities of the bank conform to agreed Islamic injunctions. There transactions include, opening deposit accounts for customers that did not pay interest, profit-loss share service account provide people with the opportunity to contribute a portion of the gains in charitable activities. This bank was closed down by the Egyptian government due to fear that the bank was undermining the secular government economic policies. The bank was actually a success attracting over a million customers in a short period of time.
The second successful Islamic financial institution is the Malaysian Tabung Hajji. This was a hajj fund were members save up for their pilgrimage to Mecca. The bank attracts large number of small deposits. The savings of customers are also invested in Islamicaly sanctioned institutions. This bank provides the catalyst for the first Malaysian Islamic commercial bank.
The petrol dollar flow into the Middle East provided the people with much needed resources to transact their wealth on investment ventures more islamically acceptable. People wanted to be comfortable with the activities of their banks. They don’t want interest and neither haram activities, so the policy makers were pressure to device means of engaging investors in a religious compliance financial method.
The economic tools provided by dominant conventional economic order is not acceptable to Muslims. The expectations of Muslim leaders became intense and resounding. In 1970, the idea of strong Islamic financial institution was negotiated by the ruling members of the Gulf States and Saudi Arabia. The Islamic Development Bank was set in 1975. The funds for this bank were provided by Saudi Arabia, Libya, The United Arab Emirates and Kuwait. The bank’s main duties was to provide interest free loans that complies with the profit and loss sharing principles of Islamic banks, directing development funds to poor areas, train individuals on the mechanisms of Islamic finance and above all show the world that there is an alternative financing economic methods available more ethical and caring. (Tripp. Charles, 2006 Islam and the moral economy)
Islam encourages the seeking of wealth.
Islam considers wealth seeking an act of worship. It is desirable. Classical Christianity encourages abstinence from worldly activity. Islam is against monastic life style.
Wealth is a blessing from Allah the almighty. Pursuing economics activity in the legal and acceptable ways is pleasing to God.
If islam encouraging accumulating of wealth, what is wealth? All things having monetary value.
Another definition is all goods and services having economic value. Quranic definition of wealth is Maal. Maal is define as anything that has a material value.
Introduction
Islamic banking derives its rule and compliance mechanics from the rulings of the sharia, the divine law of God. Islamic banking came to be as a result of conventional banks dealing in usury (interest) which is sternly forbidden in Islam. Muslims are required to live a life of Godliness; there is no separation of religion and other activities. Islam is a way of life that encompasses every dynamic of human dealings.
Money is not considered as a commodity or having a time-line which move according to interest rate fluctuations. Money is measured according to the value of goods and services which it is exchange during buying and selling. This is sanctioned by the sharia.
Islamic banks operate on the basis of profit and loss sharing, the term “profit is for that who bears risk”. Islamic banks completely reject interest as a cost for the use of money and loans as an investment vehicle. (aaoifi 26-27)
This means interest as the central tool use by banks across the globe is illegal as an item for pricing money.
The quran states that “trade is allowed and riba (usury or interest) is haram forbidden”. Muslims live by the commandment of Allah. The forbidden things are avoided at all cost. Interests are the key determinant of modern banking in measuring and valuing transactions in the west and else were. The prohibition of riba is very clear in the Quran, just like Alcohol or engaging in act of fornication or adultery. Why is it that riba or usury is part and parcel of the banking systems in muslim countries?
DR Umer Chapra stated that “due to the historical foreign occupation of most muslim countries, and particularly because of the domination of the world financial markets by western interest-based system”. Umer Chapra’s statement touches on the fact that, the global super powers control the markets of the global economy. Money being a medium in trade, the measurement of money is also a vital factor in valuing individual nations currency. This means even if muslim countries wish to avoid interest rate system, they have to design other tool of valuing their currency.
Clarifying the issue of interest or riba is paramount in Islamic countries determine to eliminate usury in their economy. Interest is the same as riba according to the consensus of muslim jurist across the world.
What tools is that Islamic finance is offering as an alternative to modern conventional interest regulated banking? The advocate of Islamic banking and the muslims economist have device tools that are halal or compatible with the teachings of Islam. The Islamic financial system based its operation on equity type of dealing instead of debt. There are fundamental difference between debt and equity.
The Islamic finance operates on trade; profit and loss sharing. Muslims economist put forward the following primary and secondary mechanism as a tool for conducting legitimate transactions. The primary Islamic finance tools are:
“Mudaraba (passive partnership), musharakah (active partnership),
The secondary tools are:
Murabahah (cost plus service charge), Ijarah wa iqtina (hire-purchase), salam (forward delivery contract), and Istisna (contracted production). The former are equity-based and relatively more risky because they involve profit-and-loss sharing, the rate of return on them is not stipulated in advance and may be either positive or negative. The latter involves credit and is relatively less risky because profit-loss-sharing is not involved.”
The secondary mode of financial tools is similar with interest regulated tools but there are big differences between the two. The three key differences are that: secondary modes are sales or leases, rather than outright borrowing and lending. Also the sharia forbid the selling of properties or commodities that one does not own or possess, the financiers takes risk once the ownership and possession of property for sale or lease is complete. And finally it is the price not the interest rate that is stipulated in the course of the transaction and once the price is fixed, it cannot be changed if there is delay in repayment due to unexpected circumstances. (Dr Umer Chapra,the future of economics, 258-261).
The avoidance of interest and over-burdening poor borrowers makes Islamic banking worthwhile and rewarding. Loans advance to customers are interest free. The deposit funds of wealthy Muslims are invested in ventures that are islamically acceptable. For instance, the bank avoid investing in forbidden projects and stocks such has alcohol companies, pornography, weapon manufacturing, conventional banking stocks etc. The banks do business with companies and institutions whose transactions are sanctioned by Islam, example, food products, medicine, media, cloths, energy etc. The first sample Islamic banks are the Bank Al-idakhar Al-mahalliyah 1950, this was set up by Ahmad Al-Najjar. The banks mobilises local savings and invest in rural development projects. The activities of the bank conform to agreed Islamic injunctions. There transactions include, opening deposit accounts for customers that did not pay interest, profit-loss share service account provide people with the opportunity to contribute a portion of the gains in charitable activities. This bank was closed down by the Egyptian government due to fear that the bank was undermining the secular government economic policies. The bank was actually a success attracting over a million customers in a short period of time.
The second successful Islamic financial institution is the Malaysian Tabung Hajji. This was a hajj fund were members save up for their pilgrimage to Mecca. The bank attracts large number of small deposits. The savings of customers are also invested in Islamicaly sanctioned institutions. This bank provides the catalyst for the first Malaysian Islamic commercial bank.
The petrol dollar flow into the Middle East provided the people with much needed resources to transact their wealth on investment ventures more islamically acceptable. People wanted to be comfortable with the activities of their banks. They don’t want interest and neither haram activities, so the policy makers were pressure to device means of engaging investors in a religious compliance financial method.
The economic tools provided by dominant conventional economic order is not acceptable to Muslims. The expectations of Muslim leaders became intense and resounding. In 1970, the idea of strong Islamic financial institution was negotiated by the ruling members of the Gulf States and Saudi Arabia. The Islamic Development Bank was set in 1975. The funds for this bank were provided by Saudi Arabia, Libya, The United Arab Emirates and Kuwait. The bank’s main duties was to provide interest free loans that complies with the profit and loss sharing principles of Islamic banks, directing development funds to poor areas, train individuals on the mechanisms of Islamic finance and above all show the world that there is an alternative financing economic methods available more ethical and caring. (Tripp. Charles, 2006 Islam and the moral economy)
Islam encourages the seeking of wealth.
Islam considers wealth seeking an act of worship. It is desirable. Classical Christianity encourages abstinence from worldly activity. Islam is against monastic life style.
Wealth is a blessing from Allah the almighty. Pursuing economics activity in the legal and acceptable ways is pleasing to God.
If islam encouraging accumulating of wealth, what is wealth? All things having monetary value.
Another definition is all goods and services having economic value. Quranic definition of wealth is Maal. Maal is define as anything that has a material value.
THE KUKOI aka KUFIN COUP OF 1981 IN BANJUL
The trails of kukoi kufin samba sanyang
Ranked among the saddest part of The Gambian history is the event of the 1981 aborted coup. Kukoi as was noted from his election loss from contested in the 1977 election for NCP left him with bitter taste and pain. Kukoi lost with a very high margin. Reliable information heard it that Kukoi aka Kufin left the Gambia sometime after losing the election. Bitter and angry, Kukoi left for the paradise of dissident wanabe hot spot, the capital of fostering antagonist.. Libya Arab Jamahiriya. Kukoi travelled to Libya, spend some time there, build up his revolutionary mentality of overthrowing the government of the double barrel name president DK Jawara.
Kukoi is said to proceed to Russia from Libya. He later resettled in Sweden, the favourite country of the former MOJA die-hards. Sweden became synonymous with MOJA dissidents, still some former members are base there, although some abandon the cause and join president Jilanka aka AJJ.
Kukoi stayed in Sweden passing himself as a Doctor. He use the title Dr Kukoi. People later doubted his doctorate title and rather referred to him Dr Liar. He was said to be uttering humongous untruthful statements to numerous Gambians resident in Sweden. But one thing is clear, Kukoi made his intentions well-known. He has ambitions to overthrow Jarawa. People doubted him; they took it for his usual boosting and misleading utterances.
Kukoi on the other hand was serious, he intends to bring misery to the slumbering and peace loving Gambians. His election oain may not have disappeared even after four years.
The atrocities of 1981 are still fresh in the minds of eye witnesses. The brutal murders of the Senegalese army officers parachuting at yumdum international airport by the coupes. This act is against international rules of engagement in war situations. But hell, Kukoi and his accomplish careless just like today, Yahya and his members are carrying on jailing, beating and sometimes killing defenceless Gambians.
Kukoi and his brutal coup members reign for nearly three days, but during that short period, many elders were made to utter foul words against Jarawa and his government. Among this people are the late Sanjali Bojang, a PPP die-hard, Ismaila Suso of radio Gambia and many prominent elders. I was told that many people die because of their reliance on jujus. This people erroneously believe that their tons of jujus would protect them from bullets. How wrong they thought. Yet, till today, yahya Jammeh parade’s himself with jujus all over his body thinking, he can be saved by them when trouble arises. Gullible thinking.
What role did the MOJA communist played in the coup? This need to be known. Because it is stated that in Sweden, some Gambian stage a demonstration against the presence of Senegalese forces in Banjul. Yes, many Gambian wanted that Jawara to be exited a long time ago, but coup is never the best way to replace a leader. Yahya is a proof to that. He thinks overthrowing Jawara meant being an immortal holy leader that no Gambian has the right to question him and his actions. The key to understanding our present is opening our eyes to the past. The MOJA members who may have partake in the 1981 coup should detail to us the reasons for their involvement in a bloodbath and why they all ran to Sweden.
What is your experience of the 1981 coup?
Detail accounts have been documented about the 1994 coup, all horrendous. We were told the coup was bloodless, yes, when you are not an army officer. Seriously, i sympathises with good officers of the Gambia national army who were either killed or locked up for no reason and underwent brutal torture by their fellow Gambians. This is why it good we understand the ideas of leadership aspirant of our country. The notion that Gambians are peace loving and so on and so forth is rubbish. We are capable of anything just like our brothers in Sierra leone and Liberia.
Ranked among the saddest part of The Gambian history is the event of the 1981 aborted coup. Kukoi as was noted from his election loss from contested in the 1977 election for NCP left him with bitter taste and pain. Kukoi lost with a very high margin. Reliable information heard it that Kukoi aka Kufin left the Gambia sometime after losing the election. Bitter and angry, Kukoi left for the paradise of dissident wanabe hot spot, the capital of fostering antagonist.. Libya Arab Jamahiriya. Kukoi travelled to Libya, spend some time there, build up his revolutionary mentality of overthrowing the government of the double barrel name president DK Jawara.
Kukoi is said to proceed to Russia from Libya. He later resettled in Sweden, the favourite country of the former MOJA die-hards. Sweden became synonymous with MOJA dissidents, still some former members are base there, although some abandon the cause and join president Jilanka aka AJJ.
Kukoi stayed in Sweden passing himself as a Doctor. He use the title Dr Kukoi. People later doubted his doctorate title and rather referred to him Dr Liar. He was said to be uttering humongous untruthful statements to numerous Gambians resident in Sweden. But one thing is clear, Kukoi made his intentions well-known. He has ambitions to overthrow Jarawa. People doubted him; they took it for his usual boosting and misleading utterances.
Kukoi on the other hand was serious, he intends to bring misery to the slumbering and peace loving Gambians. His election oain may not have disappeared even after four years.
The atrocities of 1981 are still fresh in the minds of eye witnesses. The brutal murders of the Senegalese army officers parachuting at yumdum international airport by the coupes. This act is against international rules of engagement in war situations. But hell, Kukoi and his accomplish careless just like today, Yahya and his members are carrying on jailing, beating and sometimes killing defenceless Gambians.
Kukoi and his brutal coup members reign for nearly three days, but during that short period, many elders were made to utter foul words against Jarawa and his government. Among this people are the late Sanjali Bojang, a PPP die-hard, Ismaila Suso of radio Gambia and many prominent elders. I was told that many people die because of their reliance on jujus. This people erroneously believe that their tons of jujus would protect them from bullets. How wrong they thought. Yet, till today, yahya Jammeh parade’s himself with jujus all over his body thinking, he can be saved by them when trouble arises. Gullible thinking.
What role did the MOJA communist played in the coup? This need to be known. Because it is stated that in Sweden, some Gambian stage a demonstration against the presence of Senegalese forces in Banjul. Yes, many Gambian wanted that Jawara to be exited a long time ago, but coup is never the best way to replace a leader. Yahya is a proof to that. He thinks overthrowing Jawara meant being an immortal holy leader that no Gambian has the right to question him and his actions. The key to understanding our present is opening our eyes to the past. The MOJA members who may have partake in the 1981 coup should detail to us the reasons for their involvement in a bloodbath and why they all ran to Sweden.
What is your experience of the 1981 coup?
Detail accounts have been documented about the 1994 coup, all horrendous. We were told the coup was bloodless, yes, when you are not an army officer. Seriously, i sympathises with good officers of the Gambia national army who were either killed or locked up for no reason and underwent brutal torture by their fellow Gambians. This is why it good we understand the ideas of leadership aspirant of our country. The notion that Gambians are peace loving and so on and so forth is rubbish. We are capable of anything just like our brothers in Sierra leone and Liberia.
WAR ON DRUGS, BY DR BILAL PHILIPS PART 1
DR. ABU AMEENAH BILAL PHILIPS
WAR ON DRUGS BEGAN 14 CENTURIES AGO
The State of Qatar is to mark Anti-Drugs Day on June 26 as part of a global campaign against illicit drugs. The production, sale and consumption of intoxicating addictive drugs have become a world-wide problem. Today, hardly any country is safe from its destructive influence. The number of lives lost and ruined yearly because of drugs is unimaginable. Furthermore, the problem has been increasing exponentially with every decade. Due to the increased awareness of law-enforcement agencies around the world to the problem, an international war against drugs was declared some years ago and international bodies, like the UN, have made it a significant part of their agenda. However, for one-fifth of the world’s population, the anti-drugs campaign began 1,400 years ago, when the rest of the world was drowning in drug-crazed debauchery. It began in a small city called Madinah, in the north of Arabia when the following Qur’anic verses (5: 90-91) were first revealed to Prophet Muhammad (peace be upon him) and his followers:
"O Believers! Intoxicants, gambling, idolatry and fortune-telling are abominations devised by Satan. So, avoid them in order to be successful. Satan seeks to stir up enmity and hatred among you through intoxicants and gambling, and hinder you from the remembrance of Allah and from regular prayer. So, will you not then desist?" (Qur'an, 5:90-91)
The term used in the revelation, khamr, refers to all forms of intoxicating drugs as Prophet Muhammad (peace be upon him) stated, "Every intoxicant is khamr and every form of khamr is haraam (forbidden)." The Prophet (peace be upon him) was also quoted as saying: "Every intoxicant and every narcotic is unlawful," and, "If a substance intoxicates when taken in large quantities then even small quantities of it are forbidden." The most common and popular intoxicating drug in the seventh century was alcohol and it remains until today, in spite of the wide variety of synthetic drugs which are currently on the market. Consequently, its production, sale and consumption were all absolutely abolished with the revelation of this verse in the heart of Arabia 14 centuries ago. War on Drugs
Clauses in the Prohibition
It is worth noting that the prohibition of drugs in these two Qur’anic verses addresses a number of socio-religious issues with far-reaching implications.
Label: Branding Drugs as an Abomination (Rijs).
By labeling drugs as filth in this verse, Allah addresses the natural inclination of human psychology to avoid what is filthy, dirty and nasty. No matter how clean and pure something might seem at first, once someone informs that it is, in fact, impure and filthy, humans are naturally inclined to avoid it. The divine label of "filth" also counters the various enticing names which people may give to drugs, like ecstasy, ice, etc. Prophet Muhammad (peace be upon him) also referred to drugs as filth saying, "Intoxicants are the mother of all filthy and evil acts."
Classification: Equating drugs to Gambling and Idolatry
The Almighty put intoxicating substances in the same category as gambling, where most people lose their savings, become addicted and destroy their lives. The harm of gambling is so well known that most countries have laws prohibiting most of its forms. Taking drugs is a big gamble. Many people die from it and most have their lives ruined. Only a few who become addicted to it manage to escape its clutches and return to a normal life. In these verses drug consumption is also put on par with sacrifice to false gods; something so objectionable that most societies today have abandoned it. When a person takes drugs, he sacrifices his health, his wealth and his faith to the false gods which his own desires have become, as the Almighty said, "Have you seen the one who makes his desires his god?" (Qur’an)
Health and wealth are blessings from God which are to be used in beneficial ways pleasing to God. They are responsibilities about which everyone will be asked on the Day of Judgment. The Prophet (peace be upon him) said, "No one’s feet will move from his place of resurrection until he is asked about five things: his health and how he used it, his wealth from where he earned it and how he spent it, ..."
Drug consumption is also made equivalent to fortunetelling, which is absolutely forbidden in Islam. Fortunetelling, which claims knowledge of the unseen and the future belonging exclusively to God, is a major act of disbelief. Thus, Allah implies that the very faith of those who consume drugs comes into question. Prophet Muhammad (peace
- 2 - War on Drugs
be upon him) reiterated this point by saying, "A person is not a believer while he drinks alcohol."
By classifying drugs on a par with games of chance, idolatrous practices and the fortunetelling, all of which have been pronounced as absolutely forbidden, the prohibition of drugs is further emphasized.
WAR ON DRUGS BEGAN 14 CENTURIES AGO
The State of Qatar is to mark Anti-Drugs Day on June 26 as part of a global campaign against illicit drugs. The production, sale and consumption of intoxicating addictive drugs have become a world-wide problem. Today, hardly any country is safe from its destructive influence. The number of lives lost and ruined yearly because of drugs is unimaginable. Furthermore, the problem has been increasing exponentially with every decade. Due to the increased awareness of law-enforcement agencies around the world to the problem, an international war against drugs was declared some years ago and international bodies, like the UN, have made it a significant part of their agenda. However, for one-fifth of the world’s population, the anti-drugs campaign began 1,400 years ago, when the rest of the world was drowning in drug-crazed debauchery. It began in a small city called Madinah, in the north of Arabia when the following Qur’anic verses (5: 90-91) were first revealed to Prophet Muhammad (peace be upon him) and his followers:
"O Believers! Intoxicants, gambling, idolatry and fortune-telling are abominations devised by Satan. So, avoid them in order to be successful. Satan seeks to stir up enmity and hatred among you through intoxicants and gambling, and hinder you from the remembrance of Allah and from regular prayer. So, will you not then desist?" (Qur'an, 5:90-91)
The term used in the revelation, khamr, refers to all forms of intoxicating drugs as Prophet Muhammad (peace be upon him) stated, "Every intoxicant is khamr and every form of khamr is haraam (forbidden)." The Prophet (peace be upon him) was also quoted as saying: "Every intoxicant and every narcotic is unlawful," and, "If a substance intoxicates when taken in large quantities then even small quantities of it are forbidden." The most common and popular intoxicating drug in the seventh century was alcohol and it remains until today, in spite of the wide variety of synthetic drugs which are currently on the market. Consequently, its production, sale and consumption were all absolutely abolished with the revelation of this verse in the heart of Arabia 14 centuries ago. War on Drugs
Clauses in the Prohibition
It is worth noting that the prohibition of drugs in these two Qur’anic verses addresses a number of socio-religious issues with far-reaching implications.
Label: Branding Drugs as an Abomination (Rijs).
By labeling drugs as filth in this verse, Allah addresses the natural inclination of human psychology to avoid what is filthy, dirty and nasty. No matter how clean and pure something might seem at first, once someone informs that it is, in fact, impure and filthy, humans are naturally inclined to avoid it. The divine label of "filth" also counters the various enticing names which people may give to drugs, like ecstasy, ice, etc. Prophet Muhammad (peace be upon him) also referred to drugs as filth saying, "Intoxicants are the mother of all filthy and evil acts."
Classification: Equating drugs to Gambling and Idolatry
The Almighty put intoxicating substances in the same category as gambling, where most people lose their savings, become addicted and destroy their lives. The harm of gambling is so well known that most countries have laws prohibiting most of its forms. Taking drugs is a big gamble. Many people die from it and most have their lives ruined. Only a few who become addicted to it manage to escape its clutches and return to a normal life. In these verses drug consumption is also put on par with sacrifice to false gods; something so objectionable that most societies today have abandoned it. When a person takes drugs, he sacrifices his health, his wealth and his faith to the false gods which his own desires have become, as the Almighty said, "Have you seen the one who makes his desires his god?" (Qur’an)
Health and wealth are blessings from God which are to be used in beneficial ways pleasing to God. They are responsibilities about which everyone will be asked on the Day of Judgment. The Prophet (peace be upon him) said, "No one’s feet will move from his place of resurrection until he is asked about five things: his health and how he used it, his wealth from where he earned it and how he spent it, ..."
Drug consumption is also made equivalent to fortunetelling, which is absolutely forbidden in Islam. Fortunetelling, which claims knowledge of the unseen and the future belonging exclusively to God, is a major act of disbelief. Thus, Allah implies that the very faith of those who consume drugs comes into question. Prophet Muhammad (peace
- 2 - War on Drugs
be upon him) reiterated this point by saying, "A person is not a believer while he drinks alcohol."
By classifying drugs on a par with games of chance, idolatrous practices and the fortunetelling, all of which have been pronounced as absolutely forbidden, the prohibition of drugs is further emphasized.
Tuesday, 7 October 2008
DEPOSIT GUARANTEE BY BANKS
The funny policy of depositors not being able to protect their deposits in cases of bank bankruptcy is crazy. some governments like the Irish have guarantee 100% of deposit by customers in the events of bank collapsing. why can't all government do the same and protect the wealth of hardworking savers?
the main reason is due to the fact that depositors sign to some terms, this may include bearing liability in case the bank fail. rich surplus income individuals deposit money in banks for the gains of interest. the bank make them money when the interest rates are good. so the bank as a business policy lend this surplus deposits to deficit individuals at a cost. this is what is referred to as the cost of borrowing.
surplus income depositors benefit from the extra-amount of money borrowers pay to the bank, the bank takes its part and pay out the agreed rate of interest to the depositor. the partnership is an open understanding. when things aren't working fine, the depositor suffers just like the bank, so if the bank collapses the depositor is now in trouble, his wealth is trapped.
this is what makes saving huge sums dangerous. lately new saving banks have risen, like the online high interest bearing deposit. this banks are backed by some main street banks, but the credit crunch has made the online savers vulnerable has their parent banks are also in trouble.
but the depositor who plays a vital role for deficit income people to get loans, should be protected one hundred percent has they help the bank make money and the public get funds. this help businesses and people afford to get mortgages.
bank takeovers is now becoming a norm. an ugly and scary norm. global financial power houses are impotent in the face of unpredictable events.
in all this media hype, laymen may be asking, where has the money gone? what happen to all the funds in wall street, in London stock market etc? well who knows. the people are not being told the whole story. new parameters are being set. new power houses will be emerging. the poor will be suffering in all of this.
the main reason is due to the fact that depositors sign to some terms, this may include bearing liability in case the bank fail. rich surplus income individuals deposit money in banks for the gains of interest. the bank make them money when the interest rates are good. so the bank as a business policy lend this surplus deposits to deficit individuals at a cost. this is what is referred to as the cost of borrowing.
surplus income depositors benefit from the extra-amount of money borrowers pay to the bank, the bank takes its part and pay out the agreed rate of interest to the depositor. the partnership is an open understanding. when things aren't working fine, the depositor suffers just like the bank, so if the bank collapses the depositor is now in trouble, his wealth is trapped.
this is what makes saving huge sums dangerous. lately new saving banks have risen, like the online high interest bearing deposit. this banks are backed by some main street banks, but the credit crunch has made the online savers vulnerable has their parent banks are also in trouble.
but the depositor who plays a vital role for deficit income people to get loans, should be protected one hundred percent has they help the bank make money and the public get funds. this help businesses and people afford to get mortgages.
bank takeovers is now becoming a norm. an ugly and scary norm. global financial power houses are impotent in the face of unpredictable events.
in all this media hype, laymen may be asking, where has the money gone? what happen to all the funds in wall street, in London stock market etc? well who knows. the people are not being told the whole story. new parameters are being set. new power houses will be emerging. the poor will be suffering in all of this.
Sunday, 5 October 2008
UNFORTUNATELY
Sadly i wasn't able to upload the Halifa DVD on youtube. it is too long, nearly two hours talk was delivered. i am still finding some who can may be divide it into parts so that the time it takes to upload it is low. also viewers can appreciate the content without being bored.
BB DARBOE V SAHO SABALLY FACTOR
THE BB DARBOE V SEKOU SABALLY FACTOR
I was with the view that Western Kiang’s favourite son BB Darboe was in politics before Sahou Sabally of Sabach Sanjal. BB a venerated figure in Kiang is well respected. I have not yet come across a single person from Kiang from the many known me who has anything bad to say against him. It is more like a messianic figure. I couldn’t believe it. What is it that made BB that unique?
Is it humility? Is it caring and being a good MP for the Kiang folks? Or was it that, the Kiangkas just wanted someone of their own they can emulate and use as an example when the talk is about powerful figures in Gambian politics?
For me from little Sandou district, criticising our MP’s is another pass time. In-fact, there is hardly anything positive I could say about the new generation MP’s. Is BB too good to be true?
I don’t know anything about Sahou Sabally. Nothing at all. Just that he was a vice-president once after persuading DK Jawara to stay on whilst BB urged him to leave. Many Kiangkas querry that all the good of BB has limitations. He was more inward looking, he never induce sustainable development towards Kiang
BB entered Real politics in 1982. He was an ambassador in Senegal during 1981 coup, he coordinated the Senegalese government involvement in reinstating Dk Jawara.
Governance is the key issue for all politicans. Sahou sabally was alleged to be openly corrupt, power hungry, and manipulative. Whilst BB is more self-centred and inward looking. The talk that BB was of help to many Mandinkas is more than bogus. Like other big wigs in Jawara’s cabinet, BB was little different from other selfish politicians who only have eyes for their immediate families and children of their buddies. The Terikafo talk is also nothing but petty gang culture; just like the other narrow cliques existing buttering the bread of their close members and masonic style favouritism.
There were many intelligent young Mandingo men and women who could have benefited from the favouritism of BB and co if there was any such thing taking place. But in reality, intelligent poor folks from all ethnic divide hustle for themselves to gain accesses to higher education.
The Man from Dunbuto can be praise for some few issues, that his lack of involvement in corruptible activities detrimental to the people of the Gambia. On another levels, he was no mandingocentric at all. That is identifiable from his spouse.
Sahou Sabally on the other hand entered politics well before BB. His records indicate that, he first contested in an election in 1972 which he won with a result of 2000 votes exactly. He continues to contest in Sabach sanjally until the coup in 1994. BB on the other first contested in an election in 1982 general elections. The famous Dunbuto son was not a match for Boto Camara NCP, he scored a total of 3,676 votes against Boto’s meagre 966 votes in 1982 elections. BB too kept wining ever since then until the 1994 coup.
What was the difference between BB and Sahou? Some will say their different levels of integrity and professionalism. One uses power to achieve his desired goal, the other due process. Politicians in the third world defer a little. They offset each other on different levels. Does the argument against BB hold water? He was inward looking in terms help and favours and that he should have extend much needed assistance to his folks back in Kiang, after all MP’s are meant to do the bidding for their electorates. BB was indeed ready to replace Jawara but experience Sahou knew how melt the bread of BB. Sahou knew how reach out the Banjul king makers, he uses such connections to side line BB, thus he became the natural successor. BB and Sahou are two contrasting individual, a good case study can be conducted on them.
BB’s record in Kiang is remarkable; he won in 1987 by 3,653 votes, again in 1992, he won by 3,511 votes. The guy could have been wining so long as he contested, I bit even today. Fame is addictive!!
To the family and supporters of BB and Sahou, the intention of this small work of mine is not castigate the two gentle men old enough to be my Dad but an academic exercise on former public officials. Feel free to debunk my assumptions and claims.
I was with the view that Western Kiang’s favourite son BB Darboe was in politics before Sahou Sabally of Sabach Sanjal. BB a venerated figure in Kiang is well respected. I have not yet come across a single person from Kiang from the many known me who has anything bad to say against him. It is more like a messianic figure. I couldn’t believe it. What is it that made BB that unique?
Is it humility? Is it caring and being a good MP for the Kiang folks? Or was it that, the Kiangkas just wanted someone of their own they can emulate and use as an example when the talk is about powerful figures in Gambian politics?
For me from little Sandou district, criticising our MP’s is another pass time. In-fact, there is hardly anything positive I could say about the new generation MP’s. Is BB too good to be true?
I don’t know anything about Sahou Sabally. Nothing at all. Just that he was a vice-president once after persuading DK Jawara to stay on whilst BB urged him to leave. Many Kiangkas querry that all the good of BB has limitations. He was more inward looking, he never induce sustainable development towards Kiang
BB entered Real politics in 1982. He was an ambassador in Senegal during 1981 coup, he coordinated the Senegalese government involvement in reinstating Dk Jawara.
Governance is the key issue for all politicans. Sahou sabally was alleged to be openly corrupt, power hungry, and manipulative. Whilst BB is more self-centred and inward looking. The talk that BB was of help to many Mandinkas is more than bogus. Like other big wigs in Jawara’s cabinet, BB was little different from other selfish politicians who only have eyes for their immediate families and children of their buddies. The Terikafo talk is also nothing but petty gang culture; just like the other narrow cliques existing buttering the bread of their close members and masonic style favouritism.
There were many intelligent young Mandingo men and women who could have benefited from the favouritism of BB and co if there was any such thing taking place. But in reality, intelligent poor folks from all ethnic divide hustle for themselves to gain accesses to higher education.
The Man from Dunbuto can be praise for some few issues, that his lack of involvement in corruptible activities detrimental to the people of the Gambia. On another levels, he was no mandingocentric at all. That is identifiable from his spouse.
Sahou Sabally on the other hand entered politics well before BB. His records indicate that, he first contested in an election in 1972 which he won with a result of 2000 votes exactly. He continues to contest in Sabach sanjally until the coup in 1994. BB on the other first contested in an election in 1982 general elections. The famous Dunbuto son was not a match for Boto Camara NCP, he scored a total of 3,676 votes against Boto’s meagre 966 votes in 1982 elections. BB too kept wining ever since then until the 1994 coup.
What was the difference between BB and Sahou? Some will say their different levels of integrity and professionalism. One uses power to achieve his desired goal, the other due process. Politicians in the third world defer a little. They offset each other on different levels. Does the argument against BB hold water? He was inward looking in terms help and favours and that he should have extend much needed assistance to his folks back in Kiang, after all MP’s are meant to do the bidding for their electorates. BB was indeed ready to replace Jawara but experience Sahou knew how melt the bread of BB. Sahou knew how reach out the Banjul king makers, he uses such connections to side line BB, thus he became the natural successor. BB and Sahou are two contrasting individual, a good case study can be conducted on them.
BB’s record in Kiang is remarkable; he won in 1987 by 3,653 votes, again in 1992, he won by 3,511 votes. The guy could have been wining so long as he contested, I bit even today. Fame is addictive!!
To the family and supporters of BB and Sahou, the intention of this small work of mine is not castigate the two gentle men old enough to be my Dad but an academic exercise on former public officials. Feel free to debunk my assumptions and claims.
Gambians In Coventry City Celebrate Koriteh
Gambians in Coventry City U.K celebrate Koriteh On a family and friends get-together
The event was organised by the Gambian Association in Coventry under the leadership of Abdoulie Kamara and his executive team.
The purpose of the family event was to bring the spirit of Koriteh to the many young Gambian U.K born children. Our cultures and traditions is everything to us. The identity of Gambian children born abroad depends on the parents teaching them what is a unique Gambian traditions. We all know life in the west for children is more like, school and home two way traffic.
Whilst these children are getting more and more frustrated of being indoors for most of the day, children in the Gambia enjoy the company of their fellows and play in the open. On this rear occasion of Koriteh, we were able bring together many children with their Mothers to enjoy the Unique Gambian style food and drinks. An area was allocated for children to play, suckling mothers with babies were also catered for.
The aim of the Gambian Association in Coventry is to do more of this events. Tobaski will also be celebrated in a bigger place and other family day outs are also in the pipe-line.
The Gambian Association Coventry is here for all Gambians living in the city and surrounding. The Association caters for emergency matters of members, in cases of death, accident and other urgent incidences. A united and well organise organisation always achieves its goal; we therefore call on all Gambians living in the city to join us and make our small Gambian community noticeable in the city of Coventry. To join us, email the secretary directly for details.
Secretary General
Suntou Touray
The event was organised by the Gambian Association in Coventry under the leadership of Abdoulie Kamara and his executive team.
The purpose of the family event was to bring the spirit of Koriteh to the many young Gambian U.K born children. Our cultures and traditions is everything to us. The identity of Gambian children born abroad depends on the parents teaching them what is a unique Gambian traditions. We all know life in the west for children is more like, school and home two way traffic.
Whilst these children are getting more and more frustrated of being indoors for most of the day, children in the Gambia enjoy the company of their fellows and play in the open. On this rear occasion of Koriteh, we were able bring together many children with their Mothers to enjoy the Unique Gambian style food and drinks. An area was allocated for children to play, suckling mothers with babies were also catered for.
The aim of the Gambian Association in Coventry is to do more of this events. Tobaski will also be celebrated in a bigger place and other family day outs are also in the pipe-line.
The Gambian Association Coventry is here for all Gambians living in the city and surrounding. The Association caters for emergency matters of members, in cases of death, accident and other urgent incidences. A united and well organise organisation always achieves its goal; we therefore call on all Gambians living in the city to join us and make our small Gambian community noticeable in the city of Coventry. To join us, email the secretary directly for details.
Secretary General
Suntou Touray
Friday, 3 October 2008
Voting patterns in the Gambia 2
The voting pattern in Gambian politics is not predictable or straight forward.
Looking at the vote result of pdois candidates for the 1992 elections shows that the candidates family background counts a little in determining election outcomes.
The 1992 votes result for PDOIS MP’S:
CONSTITUENCY PARTY NUMBER VOTE
Amie Sillah BJL SOUTH PDOIS 236
Momodou Taal BJL SOUTH PPP 1,535
Babou Njie BJL SOUTH NCP 952
Papa N’Diaye BJL SOUTH INDEPENDENT 171
Amie sillah came second to last, she gain higher votes than only an independent candidate.
ANOTHER RESULT
HALIFA SALLAH SERREKUNDA EAST PDOIS 833
OMAR JALLOW SERREKUNDA EAST PPP 4,443
O. JAITEH SERREKUNDA EAST NCP 2,236
Serrekunda a wolof dominated region should be an easy picking for Halifa if tribal politics was the main reason of pdois’s message falling on deaf ears. But he like other pdois candidates scores lowest in the 1992 elections. What has change for halifa to win the last two previous elections? What was it that the pdois has done to make voters listen and accept them? OJ a PPP heavy weight who dominated the serrekunda for years couldn't be shaken by Halifa.
ANOTHER AREA RESULT:
SEDIA JATTA WULLI EAST PDOIS 535
SENI SINGHATEH WULLI EAST PPP 1,527
SALIFU DARBOE WULLI EAST PDP 804
M.S DARBOE WULLI EAST NCP 584
Sedia was well beaten by all the candidates in wulli east. This was the time before he embarks on engaging the people. Staying among them for long periods of time and travelling from village to village selling his party’s message. He indoctrinated youths to sell his party’s message. For Sedia, one cannot discuss his rise to dominance in wulli without commenting about the efforts of Surahata Jawneh. Surahatah assisted sedia in distributing PDOIS tapes, pamphlets, and other medium in spreading the message.
ANOTHER AREA RESULT:
SUWAIBOU TOURAY WULLI WEST PDOIS 154
MALANG SAWO WULLI WEST PPP 1,540
KARAMANG JAWUNEH NCP 1,222
FODAY KEBBEH PDP 1,118
Suwaibou a PDOIS through and through gain a meagre vote margin from the wulli west folks. Even though the likes of foday kebbeh were new comers, Suwaibou scored the lowest votes. This pattern is not unique to suwaibou alone. One cannot argue tribal reasons here. All the candidates for wulli are mandinkas.
ANOTHER AREA RESULT
LAMIN W JUWARA NIAMINA INDEPENDENT 3,585
MALANDING CEESAY PPP 3,163
SANA JALLOW GPP 493
Mbarodi or waa won with a slight margin as an independent in Niamina. This indicates that personality counts in politics. Waa for whatever reason did not contest for the PPP, a party he serve as commissioner in several divisions. His too was famous in Niamina once.
NOW THE INTERESTING POPULARITY CONTEST
MY FAVOURITE POLITICAL MAVERICK BUBA BALDEH .NKO NKONTANITA BAAKE (I SAID, I AM EXPTREMELY HAPPY) this is one of buba’s one line speech.
BUBA BALDEH JIMARA PPP 6,028
BAKARY SONKO NCP 355
This is the biggest margin i have come across so far. The fame of Buba was unbelievable. Jimara is predominantly Fula, but that was not the reason Buba beat his rival that much. Buba understood the language of politics. He knew how to use emotion and entertainment in winning votes. During those days Buba is always surrounded by the fula musicians who whip up the crowd to join buba’s campaign team. Buba is from Mansajang which is far from jimara. His Dad was a famous figure in basse’s elite group but buba choose to contest in jimara.
Can our current political players learn anything from Buba? Yes, in term of reaching out and connecting with the people.
My assumption is that the PDOIS leaders would would be glad to engage all the other oppositions in the country in a debate over ideas and philosophy. from the several speeches of and interviews of Halifa, it is apparent that he is rearing to take on udp and aprc especially on policy issues. the lack of opportunity to get that engagement creates the frustration in halifa's interviews. he knew his party got the better ideas and the foundation to withstand criticism. he also knew, he is naturaly gifted to unleash his oratory ability on any of the contending rival parties. halifa would love to have an American style leadership debate. this unfulfil desire may be killing halifa's political ambition. I would love to withness a debate between halifa and ousainou or Yahya. that will be a day to remember for generations in the history of Gambian politics.
Looking at the vote result of pdois candidates for the 1992 elections shows that the candidates family background counts a little in determining election outcomes.
The 1992 votes result for PDOIS MP’S:
CONSTITUENCY PARTY NUMBER VOTE
Amie Sillah BJL SOUTH PDOIS 236
Momodou Taal BJL SOUTH PPP 1,535
Babou Njie BJL SOUTH NCP 952
Papa N’Diaye BJL SOUTH INDEPENDENT 171
Amie sillah came second to last, she gain higher votes than only an independent candidate.
ANOTHER RESULT
HALIFA SALLAH SERREKUNDA EAST PDOIS 833
OMAR JALLOW SERREKUNDA EAST PPP 4,443
O. JAITEH SERREKUNDA EAST NCP 2,236
Serrekunda a wolof dominated region should be an easy picking for Halifa if tribal politics was the main reason of pdois’s message falling on deaf ears. But he like other pdois candidates scores lowest in the 1992 elections. What has change for halifa to win the last two previous elections? What was it that the pdois has done to make voters listen and accept them? OJ a PPP heavy weight who dominated the serrekunda for years couldn't be shaken by Halifa.
ANOTHER AREA RESULT:
SEDIA JATTA WULLI EAST PDOIS 535
SENI SINGHATEH WULLI EAST PPP 1,527
SALIFU DARBOE WULLI EAST PDP 804
M.S DARBOE WULLI EAST NCP 584
Sedia was well beaten by all the candidates in wulli east. This was the time before he embarks on engaging the people. Staying among them for long periods of time and travelling from village to village selling his party’s message. He indoctrinated youths to sell his party’s message. For Sedia, one cannot discuss his rise to dominance in wulli without commenting about the efforts of Surahata Jawneh. Surahatah assisted sedia in distributing PDOIS tapes, pamphlets, and other medium in spreading the message.
ANOTHER AREA RESULT:
SUWAIBOU TOURAY WULLI WEST PDOIS 154
MALANG SAWO WULLI WEST PPP 1,540
KARAMANG JAWUNEH NCP 1,222
FODAY KEBBEH PDP 1,118
Suwaibou a PDOIS through and through gain a meagre vote margin from the wulli west folks. Even though the likes of foday kebbeh were new comers, Suwaibou scored the lowest votes. This pattern is not unique to suwaibou alone. One cannot argue tribal reasons here. All the candidates for wulli are mandinkas.
ANOTHER AREA RESULT
LAMIN W JUWARA NIAMINA INDEPENDENT 3,585
MALANDING CEESAY PPP 3,163
SANA JALLOW GPP 493
Mbarodi or waa won with a slight margin as an independent in Niamina. This indicates that personality counts in politics. Waa for whatever reason did not contest for the PPP, a party he serve as commissioner in several divisions. His too was famous in Niamina once.
NOW THE INTERESTING POPULARITY CONTEST
MY FAVOURITE POLITICAL MAVERICK BUBA BALDEH .NKO NKONTANITA BAAKE (I SAID, I AM EXPTREMELY HAPPY) this is one of buba’s one line speech.
BUBA BALDEH JIMARA PPP 6,028
BAKARY SONKO NCP 355
This is the biggest margin i have come across so far. The fame of Buba was unbelievable. Jimara is predominantly Fula, but that was not the reason Buba beat his rival that much. Buba understood the language of politics. He knew how to use emotion and entertainment in winning votes. During those days Buba is always surrounded by the fula musicians who whip up the crowd to join buba’s campaign team. Buba is from Mansajang which is far from jimara. His Dad was a famous figure in basse’s elite group but buba choose to contest in jimara.
Can our current political players learn anything from Buba? Yes, in term of reaching out and connecting with the people.
My assumption is that the PDOIS leaders would would be glad to engage all the other oppositions in the country in a debate over ideas and philosophy. from the several speeches of and interviews of Halifa, it is apparent that he is rearing to take on udp and aprc especially on policy issues. the lack of opportunity to get that engagement creates the frustration in halifa's interviews. he knew his party got the better ideas and the foundation to withstand criticism. he also knew, he is naturaly gifted to unleash his oratory ability on any of the contending rival parties. halifa would love to have an American style leadership debate. this unfulfil desire may be killing halifa's political ambition. I would love to withness a debate between halifa and ousainou or Yahya. that will be a day to remember for generations in the history of Gambian politics.
Thursday, 2 October 2008
Voting patterns in the Gambia
The 1992 Election result and total MP party percentage score. THIS IS THE VOTES CAST FOR THE RESPECTIVE PARTY MP’S.
Overall votes percentage of vote
The PPP TOTAL VOTES 109,059 54.23%
The NCP 48,845 24.29%
The GPP 13,937 6.93%
The PDP 9,291 4.62%
The PDOIS 4,632 2.30%
The INDEPENDENTS 15,331 7.62
201,095 100%
the total votes for the over all respective party MP's was as usual favourable to the PPP. the strange thing is, even the new party founded by eccentric business man Solo Darboe, The PDP collected more per head mp votes than PDOIS. another significant port of call is the existence of independent candidates in Gambian political land scape. With over 3 parties in our country, why do we still have independent candidates? is this a failure on the part of all our establish political parties?
it will be interesting to analyse recent election trends.
THE TOTAL PERCENTAGE FOR EACH PARTY LEADER IS HAS FOLLOWS: 1992 election
DK JAWARA PPP 117,549 58.48%
SHERIFF DIBBA NCP 44,639 22.21%
ASSAN MUSA GPP 16,287 8.10%
LAMIN BOJANG PDP 11,999 5.97%
SEDIA JATTA PDOIS 10,543 5.24%
2O1,017 100%
Source: the political history of the Gambia 1816-1994, pages 330-344.
Initially my interest was about the voting pattern of my own constituency Sandu. But then it is apparent that there is a need to analyse the number of Gambians voting and their party of choice.
It seems to me quiet an overwhelming number of Gambians aren’t voting in numbers. If our population is said to be over a million, then two hundred thousand odd voters is too minimal for effective democracy.
Now coming to the election history of Sandu, where the honourable Musa S. Darboe dominated until his final retirement from contesting election after losing the 1982 general elections to Alhagie AK Touray.
The vote counts for the candidates are: 1982 election
Musa S Darboe scored PPP 2,480
Alhagie AK Touray Independent 3,193
Kissima AK Sillah NCP 250
This means AK Touray won the elections with a large margin. Musa Darboe was a heavy weight. Ak Touray did his campaign with the Basse's famous orator Buba Baldeh who contested in Jimara and won as an independent. Buba's fame and mass support was overwhelming, his car is sometimes lifted up by jubilant supporters.
I will try to shed some light on the records of the late honourbale Musa S. Darboe's election results for the 1970's. the bye-election he won after Batapa was became insane. musa won the bye-election.
more later.
Overall votes percentage of vote
The PPP TOTAL VOTES 109,059 54.23%
The NCP 48,845 24.29%
The GPP 13,937 6.93%
The PDP 9,291 4.62%
The PDOIS 4,632 2.30%
The INDEPENDENTS 15,331 7.62
201,095 100%
the total votes for the over all respective party MP's was as usual favourable to the PPP. the strange thing is, even the new party founded by eccentric business man Solo Darboe, The PDP collected more per head mp votes than PDOIS. another significant port of call is the existence of independent candidates in Gambian political land scape. With over 3 parties in our country, why do we still have independent candidates? is this a failure on the part of all our establish political parties?
it will be interesting to analyse recent election trends.
THE TOTAL PERCENTAGE FOR EACH PARTY LEADER IS HAS FOLLOWS: 1992 election
DK JAWARA PPP 117,549 58.48%
SHERIFF DIBBA NCP 44,639 22.21%
ASSAN MUSA GPP 16,287 8.10%
LAMIN BOJANG PDP 11,999 5.97%
SEDIA JATTA PDOIS 10,543 5.24%
2O1,017 100%
Source: the political history of the Gambia 1816-1994, pages 330-344.
Initially my interest was about the voting pattern of my own constituency Sandu. But then it is apparent that there is a need to analyse the number of Gambians voting and their party of choice.
It seems to me quiet an overwhelming number of Gambians aren’t voting in numbers. If our population is said to be over a million, then two hundred thousand odd voters is too minimal for effective democracy.
Now coming to the election history of Sandu, where the honourable Musa S. Darboe dominated until his final retirement from contesting election after losing the 1982 general elections to Alhagie AK Touray.
The vote counts for the candidates are: 1982 election
Musa S Darboe scored PPP 2,480
Alhagie AK Touray Independent 3,193
Kissima AK Sillah NCP 250
This means AK Touray won the elections with a large margin. Musa Darboe was a heavy weight. Ak Touray did his campaign with the Basse's famous orator Buba Baldeh who contested in Jimara and won as an independent. Buba's fame and mass support was overwhelming, his car is sometimes lifted up by jubilant supporters.
I will try to shed some light on the records of the late honourbale Musa S. Darboe's election results for the 1970's. the bye-election he won after Batapa was became insane. musa won the bye-election.
more later.
INTERESTING SITES
I find this site quiet interesting. http://www.gambiatouristsupport.com/
it is a UK base charity and a tourism support organisation. they help young Gambians in many ways. check it out.
also the Gamwriters site. http://gamwriters.com/africa/gambia/post/2008/10/2/marital-nightmares-due-to-meddling-family-members
my recent article is publish by Cherno Omar Barry. quiet interesting list of book out there. for folks interested in poetry, take a look. i have never read any poetry book yet, so i may need suggestions on one for beginners. since i did pure commerce in high school, some of those books weren't among the list of books i was interested in.
it is a UK base charity and a tourism support organisation. they help young Gambians in many ways. check it out.
also the Gamwriters site. http://gamwriters.com/africa/gambia/post/2008/10/2/marital-nightmares-due-to-meddling-family-members
my recent article is publish by Cherno Omar Barry. quiet interesting list of book out there. for folks interested in poetry, take a look. i have never read any poetry book yet, so i may need suggestions on one for beginners. since i did pure commerce in high school, some of those books weren't among the list of books i was interested in.
Marriage Nightmares and family members
Meddling Family Members Causing Marriage Nightmares
Marriage is a solemn engagement meant to bond relationships. The institution of marriage permits legal bearing of children to keep the human life chain in active motion. This important union has the longest history in human relations from primitive times. It is still the most predominant social practice in most modern societies and shared by religious and non religious people around the world. In pagan and religious communities, marriage is observed and well preserved. Most romantic relations gradually mature to marital union. It is the epitome of confirming one’s love for the other. Why do we get married?
This depends on individual point of view. One thing evident is that, most people who choose marriage want to have children born in a legitimate relationship. The expression of being illegitimate can produce profound impressions. The mere utterance of the word can cause anger and distasteful sensations. For many others, it is a fulfilment of both cultural and spiritual desires. People want to have children in a respectable relationship and blessed relationship. Marriage is a communal undertaking. This is why weddings are big occasions, family and friends invited to grace the occasion.
Marriage is also a mark in the sand. It is an indication that a certain man and woman are not available for any offers. They are in short not available for any show of love by other single men and women.
The children born in a married relationship are known and identified by people, through their parents, mum and dad. The kids are legally given their father’s family name; an honour for every man and woman. Some will say it is the fruit of love.
It is called the seal of love, the joy of a respectable relationship, sanctioned by family and friends.
By religious standards marriage is the only option for procreation. Islam prohibits having children outside marriage. Cohabiting with a woman outside marriage is considered an abomination, an act with a capital punishment. The stipulated penalty is by lashing and stoning. This is how the union is highly sanctioned by God the most high.
What we are about to share is how this serious and important social relationship suffers major problems in our Gambian society. Men and women get married, they live as couples and sometimes stay in a family home, or they move out to live independently.
The busy-bodies:
Many Gambians can narrate incidences of meddling mother in-laws on both sides. These mothers-in-law try their best to be the decision makers in their sons’ or daughters’ marital relationship. In some instances this can be highly unwelcoming and capable of producing undesirable consequences. Couples taking orders from parents can be considered a matter of serious meddling.
Marriage is supposed to be a relationship between two consenting adults. This defines the mental capabilities of the two individuals entering into a lifelong contract. Yes they can seek opinions from their parents, but this should be purely voluntary not intrusive. Meddling parents and sisters are a worry for most Gambian married couples.
Such meddling in the marital affairs of others does not stop at parents of affected couples. Brothers, sisters, cousins, and other extended family members often take their turn. They choose to make unfair comments and some times provide bad advice.
Economic self interest is the bottom line in many instances. When the bread winner gets married the prospects of a new young family becomes a threat to welfare for those family members enjoying ready support. There is this fear that flow of benefits will be directed elsewhere. Quite often these family members prefer to keep milking the marital party. Where they are unable to dominate they turn to antagonise.
The man’s sisters are most active when their brother stays on serving as source of support. Soon after that support runs out or slows down, a state of conflict arises. The blaming finger points at an imaginary obstacle. They become jealous and start interfering and causing unhealthy feelings against their brother’s wife. They usually gang up against their brother’s wife and start all sorts of trouble-induced claims. They often do whatever it takes to lie to their brother about his love, his wife.
What many of these family members fail to realise and accept is the fact that there is a new family that deserves to grow as a healthy separate entity.
Now if strains are creeping into marriages due to over-burden, intrusive parents and the long hands of family members, then something is wrong. The sisters of the husband are worst in many cases. A clear example is when Mister X marriages miss Y and their marriage is going fine. Then the sisters of Mr X feel that his wife is getting all that they should be getting. Many marriages are in deep trouble due to nothing but busy- body mothers, sisters and other family members. Why should married men be putting their mothers and sisters ahead of their immediate family, their own lifelong partner, flesh and blood; their children?
Some Gambian men don’t understand marital obligations and how important the woman under their care is. This is a trust, so significant. Without it divine laws have no other way of continuing the procreation of humanity. Men must understand that they have to stay close to their wife and make decisions based on their own judgement. It is important to consult with their love one in all household issues. They need to stay close and never allow outsiders dictate one’s marriage, even mothers and fathers, let alone sisters.
Allowing other family intrusion of marital space only creates distrust and ill-feelings in the relationship. There is nothing worse than a tense marriage. How can mums and sisters or even father’s cause unhappiness in people’s relationship whilst they the mums, sisters and fathers are happily living with their own families?
There is another side to this issue. The wife’s family can also be a burden; this is when her family fill the husband’s home, pushing the husband's own folks away. Some wife’s are so cruel, they even cause havoc between husband and his mum. They make their husband’s home only habitable for her extended family. These are all due to having a wrong understanding of marriage.
By experience of others, it is the wife’s family who intrude the marital space of their relative. They take too much for granted and expect the man to take on tasks almost impossible to accomplish. They expect the lady to serve as bread winner when she has her own young family to cater for. Some unfaith ladies advance to the stage of stealing from their husband and passing it unto family members.
It is unfair and wrong. Men and women in a marital relationship must avoid letting over-dependent outsiders dictate what happens in their household. That is a recipe for failure. It indicates an inability to make independent decision. This is a weakness.
Brothers continue to shoulder the burden of extended family; this on its own is a strain. Meddling family members only wish to maximise more benefit from their married brothers and sisters at the expense of immediate family (wife and kids). No good brother, sister or well wishing family member should allow this situation. Make your home conducive place for yourself, wife and kids. Extend help to other family members but on measured and ability basis.
May God guide our actions. Amen
Marriage is a solemn engagement meant to bond relationships. The institution of marriage permits legal bearing of children to keep the human life chain in active motion. This important union has the longest history in human relations from primitive times. It is still the most predominant social practice in most modern societies and shared by religious and non religious people around the world. In pagan and religious communities, marriage is observed and well preserved. Most romantic relations gradually mature to marital union. It is the epitome of confirming one’s love for the other. Why do we get married?
This depends on individual point of view. One thing evident is that, most people who choose marriage want to have children born in a legitimate relationship. The expression of being illegitimate can produce profound impressions. The mere utterance of the word can cause anger and distasteful sensations. For many others, it is a fulfilment of both cultural and spiritual desires. People want to have children in a respectable relationship and blessed relationship. Marriage is a communal undertaking. This is why weddings are big occasions, family and friends invited to grace the occasion.
Marriage is also a mark in the sand. It is an indication that a certain man and woman are not available for any offers. They are in short not available for any show of love by other single men and women.
The children born in a married relationship are known and identified by people, through their parents, mum and dad. The kids are legally given their father’s family name; an honour for every man and woman. Some will say it is the fruit of love.
It is called the seal of love, the joy of a respectable relationship, sanctioned by family and friends.
By religious standards marriage is the only option for procreation. Islam prohibits having children outside marriage. Cohabiting with a woman outside marriage is considered an abomination, an act with a capital punishment. The stipulated penalty is by lashing and stoning. This is how the union is highly sanctioned by God the most high.
What we are about to share is how this serious and important social relationship suffers major problems in our Gambian society. Men and women get married, they live as couples and sometimes stay in a family home, or they move out to live independently.
The busy-bodies:
Many Gambians can narrate incidences of meddling mother in-laws on both sides. These mothers-in-law try their best to be the decision makers in their sons’ or daughters’ marital relationship. In some instances this can be highly unwelcoming and capable of producing undesirable consequences. Couples taking orders from parents can be considered a matter of serious meddling.
Marriage is supposed to be a relationship between two consenting adults. This defines the mental capabilities of the two individuals entering into a lifelong contract. Yes they can seek opinions from their parents, but this should be purely voluntary not intrusive. Meddling parents and sisters are a worry for most Gambian married couples.
Such meddling in the marital affairs of others does not stop at parents of affected couples. Brothers, sisters, cousins, and other extended family members often take their turn. They choose to make unfair comments and some times provide bad advice.
Economic self interest is the bottom line in many instances. When the bread winner gets married the prospects of a new young family becomes a threat to welfare for those family members enjoying ready support. There is this fear that flow of benefits will be directed elsewhere. Quite often these family members prefer to keep milking the marital party. Where they are unable to dominate they turn to antagonise.
The man’s sisters are most active when their brother stays on serving as source of support. Soon after that support runs out or slows down, a state of conflict arises. The blaming finger points at an imaginary obstacle. They become jealous and start interfering and causing unhealthy feelings against their brother’s wife. They usually gang up against their brother’s wife and start all sorts of trouble-induced claims. They often do whatever it takes to lie to their brother about his love, his wife.
What many of these family members fail to realise and accept is the fact that there is a new family that deserves to grow as a healthy separate entity.
Now if strains are creeping into marriages due to over-burden, intrusive parents and the long hands of family members, then something is wrong. The sisters of the husband are worst in many cases. A clear example is when Mister X marriages miss Y and their marriage is going fine. Then the sisters of Mr X feel that his wife is getting all that they should be getting. Many marriages are in deep trouble due to nothing but busy- body mothers, sisters and other family members. Why should married men be putting their mothers and sisters ahead of their immediate family, their own lifelong partner, flesh and blood; their children?
Some Gambian men don’t understand marital obligations and how important the woman under their care is. This is a trust, so significant. Without it divine laws have no other way of continuing the procreation of humanity. Men must understand that they have to stay close to their wife and make decisions based on their own judgement. It is important to consult with their love one in all household issues. They need to stay close and never allow outsiders dictate one’s marriage, even mothers and fathers, let alone sisters.
Allowing other family intrusion of marital space only creates distrust and ill-feelings in the relationship. There is nothing worse than a tense marriage. How can mums and sisters or even father’s cause unhappiness in people’s relationship whilst they the mums, sisters and fathers are happily living with their own families?
There is another side to this issue. The wife’s family can also be a burden; this is when her family fill the husband’s home, pushing the husband's own folks away. Some wife’s are so cruel, they even cause havoc between husband and his mum. They make their husband’s home only habitable for her extended family. These are all due to having a wrong understanding of marriage.
By experience of others, it is the wife’s family who intrude the marital space of their relative. They take too much for granted and expect the man to take on tasks almost impossible to accomplish. They expect the lady to serve as bread winner when she has her own young family to cater for. Some unfaith ladies advance to the stage of stealing from their husband and passing it unto family members.
It is unfair and wrong. Men and women in a marital relationship must avoid letting over-dependent outsiders dictate what happens in their household. That is a recipe for failure. It indicates an inability to make independent decision. This is a weakness.
Brothers continue to shoulder the burden of extended family; this on its own is a strain. Meddling family members only wish to maximise more benefit from their married brothers and sisters at the expense of immediate family (wife and kids). No good brother, sister or well wishing family member should allow this situation. Make your home conducive place for yourself, wife and kids. Extend help to other family members but on measured and ability basis.
May God guide our actions. Amen
Wednesday, 1 October 2008
HALIFA SALLAH'S SPEECH
Today i will be attempting upload a lengthy speech by Halifa Sallah, Gambias activitive politician and pan-Africanist. He did that speech last year on the Black libration day celebration in U.K. Interesting stuff for fans and admirers of Mr Honourable Sallah. check it out later today. warming, some content of the clip may upset certain activist, same sex fellows. so be warn. I am finding it difficult uploading the video. The final option will be contacting a skilled IT person to sort it out. As stated earlier, some comments by a certain a key speaker on the event wouldn't go down well with same sex advocates, the lecture by Halifa is educational and enlightening.
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