Baba returns to school at 77

Obasanjo returns to school at 77, eyes PhD in Christian Theology

Former President, Olusegun Obasanjo will today formally enrol as a graduate student at the headquarters of the National Open University of Nigeria in Lagos.
He is returning to the classroom for a higher degree in Christian Theology.
Having obtained a Post Graduate Diploma in 2009, the Owu-born high chief will now be working towards a doctorate degree, beginning first with a Masters degree.

Obasanjo told news site, Premium Times that he was going back to school because it was important for him to make some commitments towards achieving his aspirations in life.
“I’m going back to school because I need something to aspire to in every endeavour of life”, he explained
“I always aspire to something new in my farm. I do that in my international activities. I do it in my writing. I do it in the improvement of my academic work which helps to sharpen my brain and strengthen my faith.”
On combining his studies with his tight international engagements, the former Nigerian leader said he would take advantage of the flexibility of the Open University’s system.

“Fortunately, the Open University is flexible enough and I will definitely be able to cope. I was able to cope when I did the Post Graduate. I was also busy during the period”, he said.
The National Open University was initially established in 1983 but was suspended by the then military government in 1984. Obasanjo resuscitated it in 2001.
In November 2006, a few months to the end of his eight-year tenure, the then president enrolled for a post graduate diploma in Christian Theology at the university.
He graduated in January 2009.

Omotola and Genevieve

Charles Novia compares Omotola and Genevieve's acting skills...

While congratulating Omotola for her National Award honour which she received yesterday, movie producer and opinionated writer Charles Novia compared Omotola and Genevieve's acting skills, saying Omotola has more depth in acting than Genevieve. Read below and see if you agree with him.

Omotola Jalade-Ekeinde is known to many. Her acting prowess is arguably in a class by itself and her being nominated as one of the world's 100 most influential persons by TIME magazine a couple of years back must have paved the way for her present national recognition by the Federal Government. Frankly speaking, I personally think she has more depth in acting than her 'rival' Genevieve Nnaji. I have worked with both of them in the past and also studied their acting styles. Omotola has the gift of role immersion. She gives everything into her characters. There is an organic style of interpretation she is gifted with. Very few actors have that. She Is not a Method Actor, mind you but she has delivered roles which many method actors would give her a standing ovation for. 

What he says about Genevieve after the cut...
Genevieve Nnaji, on the other hand, is a fantastic actress and a trend - setting one too who was first honoured by Mr President a couple of years ago. But she lacks the intrinsic ability to evolve artistically beyond her present heights in her career. That is my opinion. There is an underlying stereotype in her interpretation of her roles in many of her movies; a linear aloofness and veiled disdain at the thought of being pushed further down the exploratory lane. Of course she has an uncanny screen presence which generally veils her artistic shortcomings when it comes to acting and between her and her rivals, she comes tops on the fan base list. However, with an attitude which seems to say she has nothing more to prove, even the fans would become restless if new artistic exploits are not offered from her to which they can beat their chests. 

And for fans of both actresses, this is a professional review of their acting abilities and not an attempt to rekindle old rivalries. Somehow, this post on the National Honours dove tailed into their artistry. All well and good

10 Nigerian pilgrims die in Mecca

No fewer than ten Nigerians in Saudi Arabia currently performing this year’s hajj rites have been reported dead.
Coordinator of the National Hajj Commission in Mecca, Aliyu Tanko made this known on Monday.
According to Tanko, over 50,000 Nigerian pilgrims have so far arrived Mecca with virtually all them having performed the Umrah rites.

The reason for their death is still unknown at the moment.
The coordinator, however, advised pilgrims to always seek medical advice before embarking on pilgrimage, warning them against exposing themselves to the harsh weather in the Holy Land.
Tanko said that the commission’s three clinics in Mecca and those set up by the various state pilgrims boards provide effective medical services to Nigerian pilgrims in Mecca.

THE TORTURE

THE TORTURE

The torture! The crimson-bloodied face of gruesome! How I feel like dying, over and over again. If only time were not dispassionate to the yearnings of our solemn heart, how sleep seem so welcome even in unwelcome situations. I feel frustrated, regurgitating up from my heels to my crown. The painless agony I feel when she speaks; so slow….so sporadic…so disgruntled… inaudible. Please, time run! Run like the fiery invisible rushing wind. Maybe, this time I’ll appreciate your care for me. How I wish time was my best friend in this situation.

   Perhaps the invisible yet effective force of the BORING lecture has but one merit attached to it. It has heightened my sense of sensitivity. The two ladies (Abby and Desire) politely distracted the older guys seated beside me with their giggling and side comments, more like a conversation within the confines of a lecture. Amara looks so distracted by her BB touch, tapping the screen with her pink “white-like” long finger nails. How Ng is boldly resting her head backwards in a sleeping position right in front of the lecturer…My God! Won’t this lecture end? How also, Obasi seem to be the only person in the class paying attention, or is he pretending, or is it his numerous political strategies for another election which he is yet to win. How Stephen, our visually impaired musician is proudly bowing his head on his desk, joyously taking a nap.

There are about 70 students in the class and roughly 25 of them have their heads on their desks. Maybe they are distracted by their phones, or they feel my pain, but they have taken the easy way out.

Why I’m passionate about the elderly – Toun Giwa, Businesswoman

Toun Giwa is a woman of many parts. She’s a politician and business woman who also runs an NGO for the elderly. In this interview, she gives us a glimpse into the world of the el­derly, why she is so passionate about them, her chal­lenges and other issues.
Excerpts:
Tell us about your NGO?
The name of my organization is Third Age Initia­tive For Elderly People’s Rights and Welfare. “Third age” is the age of retirement. Like the name indi­cates, we are here to help the elderly get what is rightful for them and support their welfare as far as we can in the Nigerian environment.
Why is the elderly your focus?
At a point, I realized that most NGOs were for women, children, AIDS and all that. I looked around and found out that there weren’t many people tak­ing care of the elderly in our society and those who were doing it weren’t doing it properly. So, when I came up with the organization, I realized that it would be easier for the government to do what they are expected to do for the elderly, because they have a wider reach through the local governments and even the states. To an extent, I realized that, if you will make them do what they should do, they will do half or more of what they should do, so at Third Age, we have decided to tackle this and work with the government so that they can do what they should do. For instance, the ministry of health and that of social development deal with the elderly and we try to ‘intervene’ in the sense that we look at what they are doing, what they can do better or how they can be more effective.
So, you work hand-in-hand with the government?
No, not exactly. We work on the outside, but we believe that the government has the reach espe­cially at the local government level. We don’t work  hand-in-hand, because our organization is a non- governmental, non- political and non-religious organization. So, we try to do it in such a way that government doesn’t take us over. We complement government’s efforts because we are like their eyes.
How have you impacted on the life of an average old per­son in the country?
That’s a tough one because there three categories of the elderly. The first are the ones up there who are okay, they are not looking for anybody to clothe, house or feed them. They are okay because they have children abroad , they have several sources of income like rentals and stuffs like that. These are the ones who want leisure and they want to go the cinemas. The second category are those just retir­ing, or those who have sources of in­come somewhere, they are also okay and they are not hungry. The third category are those who need help.
If they can feed themselves, they can’t pay their rent, or they don’t have good food to eat . This category is our major focus.
The indigent ones need the welfare ef­fort per se, and we give them food stuffs . We also realized that some of them still need transportation assistance to go home . You will be surprised that some of these people dress gorgeously and it isn’t exactly like we are sharing bags of rice but they will still want to partake in it. The problem we encounter is insufficient data on the elderly.
How do you reach out to them, do you go to old people’s homes?
There is only one old peoples home at Yaba and government is doing enough there. In reaching out, we adopt a settle­ment or community and our first point of call is where I come from, which is Lagos Island.
But sometimes, the problem is politics. When you come in, they ask you which party you’re coming from.
The saving grace is I come from that community, so I have easy access to them and they trust me. Otherwise, they might be thinking it’s somebody from the House of Reps that’s doing it.It’s a very difficult terrain, because there is insufficient data, lack of trust, and then you have to think of sustainability.
If you decide to give them food you have to do it regularly, if it is clothing it must be regular. So, many times, people who care for the elderly always end up looking for their homes. Some go to Majidun, some go to old people’s homes or go through politicians. Churches work beautifully with the elderly though . Someone I know who is an Anglican says the church has a retreat for the elderly, where they meet and socialize . Everyone knows each other in the church, so it is much easier.
In this part of the country, many people believe that an old woman is a witch. Are they correct?
That’s one of the problems in the Afri­can setting. When you are talking about witchcraft, you think of an old, ugly look­ing woman but it doesn’t work like that, we have heard stories of pastors “expel­ling witchcraft” from young children and it later became a problem. The fact is that we have God and the best intentions.
Many times, people can tell you “that person is a witch”, but I believe it’s a mindset because you don’t even have to touch that person to affect their lives. If you believe that, then you can’t work with the elderly. That issue came up recently and we’ve organized a seminar on it for November. It’s themed Witchcraft, the new name for dementia. In our set­ting here, we know little or nothing about dementia.
Dementia occurs when an elderly per­son starts to forget things that ordinar­ily he/she should remember. One of my mum’s aunties, we call her mama Abeo­kuta, is aged but we didn’t know she was very old. She came to Lagos and forgot our address and while she was looking for our house , an Okada(motorcycle) hit her and she started talking and mum­bling. People thought she was a witch but thank God somebody who knew her was close by and saved her from being lynched. People should know that when the elderly mumble or forget things, they’re not witches but are suffering from dementia.
What are your challenges?
Like I said earlier, insufficient data is a major problem, but thank God in Lagos State ,we have a listening government.
The minister of health is also willing to listen to what we have to say. They are willing to make helpful policies. How­ever, some local governments are not exactly as responsive because if the local government can say , let’s use the local government hall and let’s hang out with the elderly and bring refreshment for them, then that will be good. In most cas­es when you come with such idea, they ask you what political party you belong to and if you’re from a different party from theirs , they won’t let you use the facilities there. Another challenge is lack of funds and that’s because I am not very good at fundraising.
I can’t even ask anybody for money to save my life, so I have decided that it is the elderly that will do the work them­selves when it comes to fundraising . I do know people but the aspect of soliciting is the problem with me.
Some people have made promises that they would help and we hope they will. Our major goal is to set up a club for the elderly, so we are planning to build a center for the elderly where they can hang out. There is another project we’re planning, the third level project , for peo­ple down there and that is very important to me. Since we don’t have a day centre now, we are looking at getting a bus and we will do it in such a way that old peo­ple on the outskirts of Lagos, like Igando, will receive their basic needs as well as watch movies in turns in the vehicle.
It’ssomethingIamreallypassionateabout right now and we have adopted like three to four communities.
You know I can easily invite the top elderly to cinemas and they will come because they have drivers who will take them around. The ones down there don’t have people to take them to the cinema.
What was your childhood like?
I grew up with my grandmother, who inculcated in me the family African and British ways of life. I think that motivated the idea of the Third Age initiative. She was a philanthropist who loved education with a passion as she visited houses and inquired why some children couldn’t go to school and at times paid their school fees and if she couldn’t, she made arrange­ments for children in the neighborhood to attend school.
She also had lesson sessions where she taught her grandchildren and other chil­dren who needed it and she gave them free books .
That was my maternal grandmother. My great grandfather was Dr John Randle who I learnt was a philanthro­pist too. My parents also gave too, so I come from a family of givers who gave freely and not minding about themselves.
This has really helped and opened doors for me. Wherever I go and men­tion my background, I get instant help and I am very comfortable around el­derly people.
Can you tell us about your experience in politics?
Well, I guess that can also be traced to my lineage.
I was told that many political meetings were held in the Randle’s compound in those days and my hus­band is a politi­cian as well. So, it was easier for me to go into politics and what is politics really? Politics is ser­vice and if you are used to serving then you will have no problem getting into it.
My motivation was primarily my desire to serve and give. So, in 2006, I decided to contest a seat in the House of Represent­atives on the platform of Peoples Demo­cratic Party, because that’s where my husband belongs . However, most people like me were in the opposition, so it got me into trouble with many of my friends. Right now, I will say I am apolitical, I just want to serve, I don’t want to know what party, I just want to serve. In politics, I re­alized that it wasn’t about being credible, it wasn’t about having what it takes.
It’s about how much you have and how much they can make from you. Even the leader had the mentality of who he could use, who he will tell jump and he will ask how high? I don’t work that way. If you ask me to jump 10 feet, I will ask you why I have to jump 10 feet.
I am an intel­lectual but because of where I am c o m i n g from, I can operate at the grass root too.
From: SUN

Why I’m passionate about the elderly – Toun Giwa, Businesswoman

Toun Giwa is a woman of many parts. She’s a politician and business woman who also runs an NGO for the elderly. In this interview, she gives us a glimpse into the world of the el­derly, why she is so passionate about them, her chal­lenges and other issues.
Excerpts:
Tell us about your NGO?
The name of my organization is Third Age Initia­tive For Elderly People’s Rights and Welfare. “Third age” is the age of retirement. Like the name indi­cates, we are here to help the elderly get what is rightful for them and support their welfare as far as we can in the Nigerian environment.
Why is the elderly your focus?
At a point, I realized that most NGOs were for women, children, AIDS and all that. I looked around and found out that there weren’t many people tak­ing care of the elderly in our society and those who were doing it weren’t doing it properly. So, when I came up with the organization, I realized that it would be easier for the government to do what they are expected to do for the elderly, because they have a wider reach through the local governments and even the states. To an extent, I realized that, if you will make them do what they should do, they will do half or more of what they should do, so at Third Age, we have decided to tackle this and work with the government so that they can do what they should do. For instance, the ministry of health and that of social development deal with the elderly and we try to ‘intervene’ in the sense that we look at what they are doing, what they can do better or how they can be more effective.
So, you work hand-in-hand with the government?
No, not exactly. We work on the outside, but we believe that the government has the reach espe­cially at the local government level. We don’t work  hand-in-hand, because our organization is a non- governmental, non- political and non-religious organization. So, we try to do it in such a way that government doesn’t take us over. We complement government’s efforts because we are like their eyes.
How have you impacted on the life of an average old per­son in the country?
That’s a tough one because there three categories of the elderly. The first are the ones up there who are okay, they are not looking for anybody to clothe, house or feed them. They are okay because they have children abroad , they have several sources of income like rentals and stuffs like that. These are the ones who want leisure and they want to go the cinemas. The second category are those just retir­ing, or those who have sources of in­come somewhere, they are also okay and they are not hungry. The third category are those who need help.
If they can feed themselves, they can’t pay their rent, or they don’t have good food to eat . This category is our major focus.
The indigent ones need the welfare ef­fort per se, and we give them food stuffs . We also realized that some of them still need transportation assistance to go home . You will be surprised that some of these people dress gorgeously and it isn’t exactly like we are sharing bags of rice but they will still want to partake in it. The problem we encounter is insufficient data on the elderly.
How do you reach out to them, do you go to old people’s homes?
There is only one old peoples home at Yaba and government is doing enough there. In reaching out, we adopt a settle­ment or community and our first point of call is where I come from, which is Lagos Island.
But sometimes, the problem is politics. When you come in, they ask you which party you’re coming from.
The saving grace is I come from that community, so I have easy access to them and they trust me. Otherwise, they might be thinking it’s somebody from the House of Reps that’s doing it.It’s a very difficult terrain, because there is insufficient data, lack of trust, and then you have to think of sustainability.
If you decide to give them food you have to do it regularly, if it is clothing it must be regular. So, many times, people who care for the elderly always end up looking for their homes. Some go to Majidun, some go to old people’s homes or go through politicians. Churches work beautifully with the elderly though . Someone I know who is an Anglican says the church has a retreat for the elderly, where they meet and socialize . Everyone knows each other in the church, so it is much easier.
In this part of the country, many people believe that an old woman is a witch. Are they correct?
That’s one of the problems in the Afri­can setting. When you are talking about witchcraft, you think of an old, ugly look­ing woman but it doesn’t work like that, we have heard stories of pastors “expel­ling witchcraft” from young children and it later became a problem. The fact is that we have God and the best intentions.
Many times, people can tell you “that person is a witch”, but I believe it’s a mindset because you don’t even have to touch that person to affect their lives. If you believe that, then you can’t work with the elderly. That issue came up recently and we’ve organized a seminar on it for November. It’s themed Witchcraft, the new name for dementia. In our set­ting here, we know little or nothing about dementia.
Dementia occurs when an elderly per­son starts to forget things that ordinar­ily he/she should remember. One of my mum’s aunties, we call her mama Abeo­kuta, is aged but we didn’t know she was very old. She came to Lagos and forgot our address and while she was looking for our house , an Okada(motorcycle) hit her and she started talking and mum­bling. People thought she was a witch but thank God somebody who knew her was close by and saved her from being lynched. People should know that when the elderly mumble or forget things, they’re not witches but are suffering from dementia.
What are your challenges?
Like I said earlier, insufficient data is a major problem, but thank God in Lagos State ,we have a listening government.
The minister of health is also willing to listen to what we have to say. They are willing to make helpful policies. How­ever, some local governments are not exactly as responsive because if the local government can say , let’s use the local government hall and let’s hang out with the elderly and bring refreshment for them, then that will be good. In most cas­es when you come with such idea, they ask you what political party you belong to and if you’re from a different party from theirs , they won’t let you use the facilities there. Another challenge is lack of funds and that’s because I am not very good at fundraising.
I can’t even ask anybody for money to save my life, so I have decided that it is the elderly that will do the work them­selves when it comes to fundraising . I do know people but the aspect of soliciting is the problem with me.
Some people have made promises that they would help and we hope they will. Our major goal is to set up a club for the elderly, so we are planning to build a center for the elderly where they can hang out. There is another project we’re planning, the third level project , for peo­ple down there and that is very important to me. Since we don’t have a day centre now, we are looking at getting a bus and we will do it in such a way that old peo­ple on the outskirts of Lagos, like Igando, will receive their basic needs as well as watch movies in turns in the vehicle.
It’ssomethingIamreallypassionateabout right now and we have adopted like three to four communities.
You know I can easily invite the top elderly to cinemas and they will come because they have drivers who will take them around. The ones down there don’t have people to take them to the cinema.
What was your childhood like?
I grew up with my grandmother, who inculcated in me the family African and British ways of life. I think that motivated the idea of the Third Age initiative. She was a philanthropist who loved education with a passion as she visited houses and inquired why some children couldn’t go to school and at times paid their school fees and if she couldn’t, she made arrange­ments for children in the neighborhood to attend school.
She also had lesson sessions where she taught her grandchildren and other chil­dren who needed it and she gave them free books .
That was my maternal grandmother. My great grandfather was Dr John Randle who I learnt was a philanthro­pist too. My parents also gave too, so I come from a family of givers who gave freely and not minding about themselves.
This has really helped and opened doors for me. Wherever I go and men­tion my background, I get instant help and I am very comfortable around el­derly people.
Can you tell us about your experience in politics?
Well, I guess that can also be traced to my lineage.
I was told that many political meetings were held in the Randle’s compound in those days and my hus­band is a politi­cian as well. So, it was easier for me to go into politics and what is politics really? Politics is ser­vice and if you are used to serving then you will have no problem getting into it.
My motivation was primarily my desire to serve and give. So, in 2006, I decided to contest a seat in the House of Represent­atives on the platform of Peoples Demo­cratic Party, because that’s where my husband belongs . However, most people like me were in the opposition, so it got me into trouble with many of my friends. Right now, I will say I am apolitical, I just want to serve, I don’t want to know what party, I just want to serve. In politics, I re­alized that it wasn’t about being credible, it wasn’t about having what it takes.
It’s about how much you have and how much they can make from you. Even the leader had the mentality of who he could use, who he will tell jump and he will ask how high? I don’t work that way. If you ask me to jump 10 feet, I will ask you why I have to jump 10 feet.
I am an intel­lectual but because of where I am c o m i n g from, I can operate at the grass root too.
From: SUN

PHOTO OF THE DAY CAR

Ini Edo’s marriage allegedly crashes

Ini Edo’s marriage allegedly crashes, husband demands bride price

New reports surfacing online allege that actress Ini Edo’s marriage has crashed.
Ini Edo, who got married to her American based business man, Phillip in 2008, allegedly walked out of the marriage weeks ago following accusations of domestic violence and cheating.

“I am sorry to break your hearts but what must be told must be told. This report is authentic and you can take it to the Bank.
“A close friend of the actress squealed that the marriage broke down due to very strong allegations of ‘serial cheating with evidence’ but that the couple who are pretending to still be in talking terms might cite irreconcilable differences.
“The source alleged that Phillips Ehiagwina demanded to have back the bride price he paid to marry Ini Edo and his wishes were granted by her people”, Celebrity Blogger Stella Dimokokorkus reported.
The actress is currently in Makurdi, Benue State shooting a movie.

What is your dream for Nigeria?

                                         What is your dream for Nigeria?

Join millions of Nigerians all over the world in sharing your dream for Nigeria this Independence day with the hashtag #IDreamOfaNigeria.

You can join the conversation on social media or drop by Lekki Phase 1 gate from 10am on October 1st and fill in your aspirations for Nigeria on a large chalkboard! Yes! An actual chalkboard! 

Now when last did you write on a chalkboard?

Join the Revolution. Join the Conversation Now! #IDreamOfaNigeria

There are so many Independence Day campaigns, but this one takes the cake!

This campaign is brought to you by www.kaymu.com.ng

19-year-old boy impregnates mother while testing love charm

19-year-old boy impregnates mother while testing love charm

Residents of Asaba, Delta State are yet to recover from the shock of how a 19-year-old Godwin (not real name) allegedly impregnated his mother while testing his love charm.
According to report, the boy, famously known as Ekenem, was said to have gone to a native doctor, who allegedly prepared a love charm for him to use on his mother and one of the matrons in the college where he is a boarding student.
It was gathered that the husband of the woman, who has been away for some time outside his Port Harcourt operational base, denied being responsible for the pregnancy during interrogation.

But the victim, the suspect’s mother, while speaking to journalists said, “I did not know how it all happened, but all I can say is that a young man who looked like my son suddenly found his way into my room at the wee hours and I was speechless”, adding that the whole exercise had remained inexplicable.
Speaking at the police headquarters to journalists, the suspect said, “I am deeply sorry for all that has happened, I did not mean to do this. I saw myself falling in love with her after the love charm prepared for me. I have to confess because I know by so doing, God will touch her mind and I know she will forgive me. I suddenly found that I was making love to mum when I thought the charm will not work, and upon the revelation, I threatened to kill her and the matter was reported to the police”, he said.
DSP Celestina Kalu, Police Public Relations Officer in the state, who confirmed the report, disclosed that the boy had since been arrested over threat to life.

FOR SALE @ ENGRDEMO.BLOG.COM

FOR SALE @ ENGRDEMO.BLOG, OR CALL 08063285999

Tony Tetuila bows

Tony Tetuila bows to pressure, unveils new campaign poster

After being browbeaten for the first set of campaign posters which saw him rocking his blond trademark hair, ace music artiste Tony Tetuila has taken correction to unveil a new set.
The member of the defunct Remedies group, has now ditched his blonde hair.
Although the singer has disclosed that people should not pay attention to his hair but his intention for the people he will be representing at the state Assembly, he has listened to his critics. Tetuila is running for a seat in the Kwara State House of Assembly under APC in 2015.

TODAY'S QUOTE

PHOTO+OF+THE+DAY

Gunmen visit Enugu State University

Gunmen invade ESUT hostel, three students shot

Armed bandits invaded a hostel occupied by students of the Enugu State University of Science and Technology, ESUT, on Friday and shot three students.
The affected students are currently undergoing surgery at the University of Nigeria Teaching Hospital, UNTH, Ituku-Ozalla, Enugu where they were rushed in the early hours of Saturday.
The Enugu State Police Public Relations Officer, Mr. Ebere Amaraizu, who confirmed the armed attack said that preliminary investigations revealed that the gunmen could be “student robbers”, assuring that the police would do everything possible to get to the root of the matter.
He could not say if any arrest had been made but he said that the command was already on top of the situation and would give further details after the ongoing investigations.
“From what we gathered when the gunmen attacked some students at the ESUT Unique Lodge, which is mainly Boys Hostel, there was a stiff resistance by the students who succeeded in arresting one of the gunmen.
“The arrested gunman alerted his armed colleagues who returned to the hostel and began shooting indiscriminately during which three of the students were shot and wounded”, the police spokesman said.
A parent of one of the students disclosed that his son who was affected by the attack was undergoing surgery at the hospital by press time.
He said that the student was shot in the stomach and it is suspected that some pellets of the bullet were lodged in his abdomen for which doctors are battling to remove.
The two other victims were also undergoing surgery at the hospital while efforts were being made to contact their parents.
The Unique Hostel where the incident occurred and other hostels within the Agbani Permanent site of the university, according to sources, have been placed under serious security watch as it was suspected that the gunmen could be members of a secret cult.
To forestall a reprisal attack, the source said, the management had taken measures to beef up security at the hostels with plain-clothe policemen deployed to strategic locations.

TODAY PHOTO,

PRINCIPLES OF ISLAMIC BANKING

PRINCIPLES OF ISLAMIC BANKING

For millions of Muslims, banks are institutions to be avoided. Islam is a religion which keeps Believers from the teller's window. Their Islamic beliefs prevent them from dealings that involve usury or interest (Riba). Yet Muslims need banking services as much as anyone and for many purposes: to finance new business ventures, to buy a house, to buy a car, to facilitate capital investment, to undertake trading activities, and to offer a safe place for savings. For Muslims are not averse to legitimate profit as Islam encourages people to use money in Islamically legitimate ventures, not just to keep their funds idle.

However, in this fast moving world, more than 1400 years after the Prophet (s.a.w.), can Muslims find room for the principles of their religion? The answer comes with the fact that a global network of Islamic banks, investment houses and other financial institutions has started to take shape based on the principles of Islamic finance laid down in the Qur'an and the Prophet's traditions 14 centuries ago. Islamic banking, based on the Qur'anic prohibition of charging interest, has moved from a theoretical concept to embrace more than 100 banks operating in 40 countries with multi-billion dollar deposits world-wide. Islamic banking is widely regarded as the fastest growing sector in the Middle Eastern financial services market. Exploding onto the financial scene barely thirty years ago, an estimated $US 70 billion worth of funds are now managed according to Shari'ah. Deposit assets held by Islamic banks were approximately $US5 billion in 1985 but grew over $60 billion in 1994.

The best known feature of Islamic banking is the prohibition on interest. The Qur'an forbids the charging of Riba on money lent. It is important to understand certain principles of Islam that underpin Islamic finance. The Shari'ah consists of the Qur'anic commands as laid down in the Holy Qur'an and the words and deeds of the Prophet Muhammad (s.a.w.). The Shari'ah disallows Riba and there is now a general consensus among Muslim economists that Riba is not restricted to usury but encompasses interest as well. The Qur'an is clear about the prohibition of Riba, which is sometimes defined as excessive interest. "O You who believe! Fear Allah and give up that remains of your demand for usury, if you are indeed believers." Muslim scholars have accepted the word Riba to mean any fixed or guaranteed interest payment on cash advances or on deposits. Several Qur'anic passages expressly admonish the faithful to shun interest.

The rules regarding Islamic finance are quite simple and can be summed up as follows:

a) Any predetermined payment over and above the actual amount of principal is prohibited.

Islam allows only one kind of loan and that is qard-el-hassan (literally good loan) whereby the lender does not charge any interest or additional amount over the money lent. Traditional Muslim jurists have construed this principle so strictly that, according to one commentator "this prohibition applies to any advantage or benefits that the lender might secure out of the qard (loan) such as riding the borrower's mule, eating at his table, or even taking advantage of the shade of his wall." The principle derived from the quotation emphasises that associated or indirect benefits are prohibited.

b) The lender must share in the profits or losses arising out of the enterprise for which the money was lent.

Islam encourages Muslims to invest their money and to become partners in order to share profits and risks in the business instead of becoming creditors. As defined in the Shari'ah, or Islamic law, Islamic finance is based on the belief that the provider of capital and the user of capital should equally share the risk of business ventures, whether those are industries, farms, service companies or simple trade deals. Translated into banking terms, the depositor, the bank and the borrower should all share the risks and the rewards of financing business ventures. This is unlike the interest-based commercial banking system, where all the pressure is on the borrower: he must pay back his loan, with the agreed interest, regardless of the success or failure of his venture.

The principle which thereby emerges is that Islam encourages investments in order that the community may benefit. However, it is not willing to allow a loophole to exist for those who do not wish to invest and take risks but rather content with hoarding money or depositing money in a bank in return for receiving an increase on these funds for no risk (other than the bank becoming insolvent). Accordingly, under Islam, either people invest with risk or suffer loss through devaluation by inflation by keeping their money idle. Islam encourages the notion of higher risks and higher returns and promotes it by leaving no other avenue available to investors. The objective is that high risk investments provide a stimulus to the economy and encourage entrepreneurs to maximise their efforts.

c) Making money from money is not Islamically acceptable.

Money is only a medium of exchange, a way of defining the value of a thing; it has no value in itself, and therefore should not be allowed to give rise to more money, via fixed interest payments, simply by being put in a bank or lent to someone else. The human effort, initiative, and risk involved in a productive venture are more important than the money used to finance it. Muslim jurists consider money as potential capital rather than capital, meaning that money becomes capital only when it is invested in business. Accordingly, money advanced to a business as a loan is regarded as a debt of the business and not capital and, as such, it is not entitled to any return (i.e. interest). Muslims are encouraged to purchase and are discouraged from keeping money idle so that, for instance, hoarding money is regarded as being unacceptable. In Islam, money represents purchasing power which is considered to be the only proper use of money. This purchasing power (money) cannot be used to make more purchasing power (money) without undergoing the intermediate step of it being used for the purchase of goods and services.

d) Gharar (Uncertainty, Risk or Speculation) is also prohibited.

Under this prohibition any transaction entered into should be free from uncertainty, risk and speculation. Contracting parties should have perfect knowledge of the counter values intended to be exchanged as a result of their transactions. Also, parties cannot predetermine a guaranteed profit. This is based on the principle of 'uncertain gains' which, on a strict interpretation, does not even allow an undertaking from the customer to repay the borrowed principal plus an amount to take into account inflation. The rationale behind the prohibition is the wish to protect the weak from exploitation. Therefore, options and futures are considered as un-Islamic and so are forward foreign exchange transactions because rates are determined by interest differentials.

A number of Islamic scholars disapprove the indexation of indebtedness to inflation and explain this prohibition within the framework of qard-el-hassan. According to those scholars, the creditor advances the loan to win the blessings of Allah and expects to obtain the reward from Allah alone. A number of transactions are treated as exceptions to the principle of gharar : sales with advanced payment (bai' bithaman ajil); contract to manufacture (Istisna); and hire contract (Ijara). However, there are legal requirements for the conclusion of these contracts to be organised in a way which minimises risk.

e) Investments should only support practices or products that are not forbidden -

or even discouraged- by Islam. Trade in alcohol, for example would not be financed by an Islamic bank; a real-estate loan could not be made for the construction of a casino; and the bank could not lend money to other banks at interest.

READ THIS:THE CONSEQUENCES OF MY ACTION YESTERDAY HAS COST ME TODAY

THE CONSEQUENCES OF MY ACTION YESTERDAY HAS COST ME TODAY... READ THIS.

I never wanted to listen to anybody who came to advice me on the right thing to do. I refused to give a thought that things done today has its consequences tomorrow whether good or bad.
My belief has always been in anything you do, ''Que Sera Sera'' that is ''whatever will be will be'' without realising that is not the principle of life, but life's principle is the actions of today results to the consequences of tomorrow.
This is what is written in the scripture when it says ''Whatever a man sows today that he will reap tomorrow''.

I once read a book and listened also to the tape titled ''BATTLE FOR THE YOUNG'' written by Bro Gbile Akanni. He said something that struck me to realise that tomorrow's success or pain in life is traced down to what you do today.
''He said everything I am today was as a result of the decisions I made yesterday in respect to my actions''.
He further opined that many who are living in regrets today is as a result of the decision they took yesterday.

I believe the best approach to life is thinking about the consequences of the actions we exhibit today.
Check your life today, what are the seeds you are sowing for tomorrow's harvest???

Some might harvest success while others might harvest pain and regrets. This is for the life here on earth. Also live the actions of your life so that they don't result to consequences of hell fire tomorrow but that of heaven.

SHIA AND SUNNI MUSLIM

What's the Difference Between Shia and Sunni Muslims?

Shia Muslims.  Michael Heffernan

Question: What's the Difference Between Shia and Sunni Muslims?

Answer: Both Sunni and Shia Muslims share the most fundamental Islamic beliefs and articles of faith. The differences between these two main sub-groups within Islam initially stemmed not from spiritual differences, but political ones. Over the centuries, however, these political differences have spawned a number of varying practices and positions which have come to carry a spiritual significance.

Origins - A Question of Leadership

The division between Shia and Sunni dates back to the death of the Prophet Muhammad, and the question of who was to take over the leadership of the Muslim nation. Sunni Muslims agree with the position taken by many of the Prophet's companions, that the new leader should be elected from among those capable of the job. This is what was done, and the Prophet Muhammad's close friend and advisor, Abu Bakr, became the first Caliph of the Islamic nation. The word "Sunni" in Arabic comes from a word meaning "one who follows the traditions of the Prophet."On the other hand, some Muslims share the belief that leadership should have stayed within the Prophet's own family, among those specifically appointed by him, or among Imams appointed by God Himself.
The Shia Muslims believe that following the Prophet Muhammad's death, leadership should have passed directly to his cousin/son-in-law, Ali bin Abu Talib. Throughout history, Shia Muslims have not recognized the authority of elected Muslim leaders, choosing instead to follow a line of Imams which they believe have been appointed by the Prophet Muhammad or God Himself. The word "Shia" in Arabic means a group or supportive party of people. The commonly-known term is shortened from the historical "Shia-t-Ali," or "the Party of Ali." They are also known as followers of "Ahl-al-Bayt" or "People of the Household" (of the Prophet).

Distribution

Sunni Muslims make up the majority (85%) of Muslims all over the world. Significant populations of Shia Muslims can be found in Iran and Iraq, and large minority communities in Yemen, Bahrain, Syria, and Lebanon.

Differences in Religious Practice

From this initial question of political leadership, some aspects of spiritual life have been affected and now differ between the two groups of Muslims. It is important to remember that despite these differences in opinion and practice, Shia and Sunni Muslims share the main articles of Islamic belief and are considered by most to be brethren in faith. In fact, most Muslims do not distinguish themselves by claiming membership in any particular group, but prefer to call themselves simply, "Muslims."

Religious Leadership

Shia Muslims believe that the Imam is sinless by nature, and that his authority is infallible as it comes directly from God. Therefore, Shia Muslims often venerate the Imams as saints and perform pilgrimages to their tombs and shrines in the hopes of divine intercession. Sunni Muslims counter that there is no basis in Islam for a hereditary privileged class of spiritual leaders, and certainly no basis for the veneration or intercession of saints. Sunni Muslims contend that leadership of the community is not a birthright, but a trust that is earned and which may be given or taken away by the people themselves.

Religious Texts and Practices

Shia Muslims also feel animosity towards some of the companions of the Prophet Muhammad, based on their positions and actions during the early years of discord about leadership in the community. Many of these companions ( Abu Bakr , Umar ibn Al Khattab , Aisha, etc.) have narrated traditions about the Prophet's life and spiritual practice. Shia Muslims reject these traditions ( hadith ) and do not base any of their religious practices on the testimony of these individuals. This naturally gives rise to some differences in religious practice between the two groups. These differences touch all detailed aspects of religious life: prayer, fasting, pilgrimage, etc.
By: Huda