Home Business GN, Premium and Heritage in merger talks

GN, Premium and Heritage in merger talks

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GN Bank is currently in talks to merge with Premium and Heritage Bank, Joy Business sources reveal.

The sources say a formal communication about the proposed merger was sent to the Bank of Ghana last Friday for their consideration.

A favourable response by the Bank of Ghana would pave the way for the three banks to kick-start the process to merge their operations.

Background

GN bank had initially planned to merge with Premium and Sahel, however, Sahel later got out of the planned marriage and instead joined forces with Omni Bank.

Joy Business understands the mergers are aimed at helping these banks meet the new capital requirement of 400 million Ghana cedis.

GN Bank told Joy Business a while ago that it was looking at raising the funds on its own to recapitalise.

However, it is not clear what the proposal to merge with the two other banks would mean for the bank in terms of meeting the new capital requirement.

When would this merger be completed?

A letter cited by Joy Business shows that if the central bank does not object to the merger, it could be completed by next month. It is, however, not clear what name these three banks would adopt for the merged entity.

Industry developments

These three banks are starting the process at the time when the central bank has given a green light for Sahel and Omni Bank to merge.

Analysts have predicted that there could be more mergers in the coming months as some of the banks struggle to meet the new capital requirement.

Source: Joybusinessnews

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Nous présenterons ainsi successivement les conditions liées au soignant (I), les exigences relatives à l’environnement où est réalisée la « roqya » (II). Nous aborderons ensuite la question de la gratuité de la prestation ou de sa contrepartie financière et enfin les conditions dans laquelle elle est réalisée (III). I- Les conditions liées au soignant Souvent la « roqya » est perçue comme une pratique dispensée par un tiers. Or, il est essentiel de rappeler et de souligner un fait important : la meilleure des « roqya » est celle que nous dispensons nous-mêmes à travers le « dhikr » et la récitation du Coran. Ainsi, pour se prémunir des maux liés au mauvais œil ou à la sorcellerie, il convient régulièrement de lire le Coran et faire des invocations notamment celles du matin et du coucher, de réciter régulièrement la sourate « La vache », de renouveler son intention, de placer la certitude dans son cœur, d’effectuer ses prières etc., et surtout de demander à Allah la meilleure des protections. Toutefois, dans certaines conditions, il est nécessaire de recourir à un soignant. C’est à ce stade qu’il convient d’être vigilant. Il ne suffit pas de se rendre auprès d’une personne qui se présente avec la qualité de cheikh ou d’imam pour accepter de lui confier cette pratique. Comme pour tout procédé et encore plus lorsque cela relève de considérations religieuses, il est important de bien choisir son soignant car ce dernier est tenu de posséder des qualités bien affirmées. La maîtrise du Coran et des traditions prophétiques en la matière est une condition sine qua none, mais insuffisante. La personne doit également avoir des notions de psychologie afin de déterminer la part de sorcellerie et celle de troubles psychologiques fréquents chez les patients. La personne doit posséder une bonne hygiène de vie, notamment spirituelle puisqu’il n’est pas inutile de rappeler que le succès de la « roqya » dépend de Dieu. Ces critères sont difficilement évaluables, surtout par une personne qui est affectée par un mal-être, quelle que soit sa source. C’est pourquoi les proches doivent accompagner la personne dans la recherche d’un soignant qualifié et reconnu comme tel par des référents religieux de la localité (imam, responsables associatifs, etc.). De manière générale, le soignant doit posséder des qualités déterminées que nous pouvons synthétiser de la manière suivante. Il doit : être en capacité de lire le Coran, croire avec certitude au Coran, être empreint de piété, connaître les pièges et les caractéristiques du diable et des djinns, connaître la méthode prophétique de la « roqya », disposer de connaissances de base en psychologie, avoir la conviction que le succès de sa thérapie dépend de Dieu. A l’exception de la première exigence, il semble difficile de vérifier les autres conditions dans le cadre d’un entretien téléphonique avec une personne que nous n’avons jamais rencontrée, même si elle se présente sous le titre de « cheikh » ou d’un imam. Par conséquent, ces conditions soulignent une première limite quant au recours à la « roqya » par téléphone. Par ailleurs, à l’instar de tout médecin, le soignant doit, avant de prodiguer des conseils ou une médication, procéder à une consultation. Ainsi, un environnement adéquat est indispensable pour la réalisation d’une « roqya ». Il est enfin inconcevable qu’un médecin puisse vous affirmer par téléphone connaître votre maladie et attester pouvoir vous guérir. Vous auriez plus que des doutes sur ce prétendu médecin. II- Un environnement propice et la réalisation d’une consultation préalable à la réalisation d’une « roqya » Il est intéressant de noter que, dans son ouvrage « Comment se protéger des djinns & satan », Wahîd ‘Abdussalâm Bâli évoque l’importance du climat pour réaliser une roqya[2]. Ainsi, il expose les points suivants : « 1. Préparer le climat adéquat en faisant par exemple sortir les images et les statues de la pièce où on va soigner le malade, pour permettre aux anges d’y entrer. 2. Débarrasser le sujet de tout ce qu’il peut porter sur lui comme talismans ou amulettes et les brûler. 3. Éteindre tout ce qui peut émettre le son de la musique et des chants. 4. Vider le lieu de tout ce qui comporte une infraction à la shari‘a à savoir, par exemple, la présence d’un homme qui porte de l’or ou une femme qui ne porte pas le voile légal – al-hijab. 5. Donner au malade et à sa famille une leçon de dogme de façon à ce que leurs cœurs ne soient pas attachés à un autre qu’Allah. 6. Leur faire savoir que la façon de soigner est différente de celle des sorciers et des charlatans et que le Coran recèle guérison et miséricorde, comme l’a informé Allah le Puissant et le Majestueux. 7. Diagnostiquer son cas : pour cela poser des questions au malade pour s’assurer de la présence de tous les symptômes (…) ». Or, dans les témoignages communiqués, l’interlocuteur qui se présente comme soignant ne pose aucune question aux personnes. Il débute ainsi la « roqya » directement par une récitation du Coran. En outre, il est intéressant de souligner que dans l’un des témoignages communiqués à l’UFCM, l’interlocuteur demandait à la personne de remplir successivement des verres de lait, d’huile, d’eau etc. et de les poser par la suite sur la table de la salle à manger. Au point que la personne s’est retrouvée avec une multitude de verres posés sur la table. Le comble est que la personne ignorait ce qu’elle devait en faire lorsqu’elle a pris conscience de la tromperie. Nous constatons par conséquent qu’une « roqya » ne peut être réalisée dans un environnement quelconque. En effet, une procédure de diagnostic est essentielle. Nous pouvons à titre d’exemple faire le parallèle avec un rendez-vous chez le médecin ; ce dernier ne peut vous prescrire une ordonnance sans au préalable vous avoir ausculté et interrogé sur les différents symptômes que vous ressentez physiquement. A défaut, au lieu de guérir vous allez aggraver vos maux. Cette attitude vigilante du médecin traitant doit se retrouver lorsque nous envisageons le recours à une « roqya ». Pour illustrer ce propos, nous citerons l’exemple de l’anthropologue, spécialiste de l’islam européen, Farid El Asri, chercheur associé au Centre Jacques Berque, qui nous rapporte une situation alarmante suite à une « roqya » : « Une jeune femme en Belgique (…) est morte suite à une tentative d’exorcisme. Pendant les séances, les fkihs (imams) utilisent normalement de l’eau « coranisée ». Pour cette jeune femme, prétendument stérile, les exorcistes ont carrément plongé son visage dans l’eau et quand elle tentait d’en sortir pour respirer, les guérisseurs estimaient qu’il s’agissait du jinn qui l’habitait et ils replongeaient son visage dans l’eau. Pendant le procès, la famille de la défunte s’est présentée comme musulmane et a accusé ces pratiques d’être extérieures à l’islam quand les guérisseurs estimaient qu’ils avaient simplement fait ce qu’ils pouvaient. Le fait de recourir trop systématiquement au fkih risque également de faire passer une crise d’épilepsie, par exemple, pour une crise de possession. »[3] Nous allons aborder enfin la dernière problématique, celle relative aux honoraires du soignant. III- Les honoraires du soignant Le Prophète, bénédictions et salut sur lui, « a agréé les Compagnons qui ont été payés pour la roqya ». Il est dès lors autorisé de rémunérer un soignant en contrepartie d’une prestation. Toutefois, cette rémunération doit être raisonnable et surtout clairement définie avant le traitement. En outre, nous ne pouvons que souligner et rappeler que, si la roqya est réalisée dans un cadre sérieux, il convient de procéder à toutes les déclarations administratives. Comme pour tout contrat, vous devez exiger un document écrit et le praticien doit préciser quels sont ses engagements exacts afin d’éviter tout litige postérieur. Malheureusement, tous les témoignages transmis à l’UFCM soulignent que l’interlocuteur insiste à plusieurs reprises sur la gratuité de la prestation. Or, dans les faits, cette dernière est payante puisque le coût de la communication est surtaxé. Ainsi, l’une des victimes qui nous a contacté, s’est retrouvée avec une facture téléphonique (hors forfait) de 1800 euros. Par conséquent, nous constatons que ces « roqyas » gratuites sont fondées sur la technique dite du « call-back » qui consiste à amener une personne à rappeler un numéro surtaxé, information qui lui est bien évidemment dissimulée. Une « roqya » peut être payante à condition de respecter un cadre prédéterminé, fondé sur l’information et la transparence des honoraires. En conclusion A la lumière des développements susvisés, l’UFCM appelle d’une part à une régulation du métier de la pratique de la « roqya », d’autre part, à la vigilance de chacun à ne pas céder à la tentation d’une « roqya » qui ne serait pas réalisée dans les conditions requises et qui pourrait produire des effets inverses. Au-delà du cadre spirituel ou juridique, les divers témoignages reçus et étudiés par l’UFCM ne peuvent pas nous laisser indifférents à la question suivante : pourquoi des personnes sont-elles amenées à accepter aussi facilement une « roqya » par téléphone ? Est-ce la gratuité qui a déterminé leur choix ? Certes le mal-être produit par cette société est de plus en plus grand. Nous vivons une époque où les êtres sont de plus en plus coupés des signes de Dieu et vivent un rythme de vie effréné. Ces affaires sont révélatrices des maux les plus profonds qui touchent la communauté musulmane. Par ailleurs, comme l’ensemble des rites islamiques (hajj, halal, pompes funèbres) censés nous rappeler les limites qui déterminent la voie vers Dieu, nous constatons que leur marchandisation trahit de plus en plus leur vocation première. Suffit-il qu’un interlocuteur se présente à nous comme un « cheikh » ou un imam et qu’il nous propose une « roqya » gratuite pour l’accepter aussitôt Ne devrions-nous pas tous nous interroger sur le fait qu’il y ait des musulmanes et des musulmans aussi isolés et aussi ignorants de leur propre religion pour être trompés aussi facilement ? Sommes-nous devenus si dépendants des Hommes que nous en oublions de nous adresser directement à Dieu pour solutionner nos malaises ? Autant de questions que chacun d’entre nous a la responsabilité de se poser. En effet, aucun de nous ou de nos proches ne sont à l’abri d’une telle tromperie. Il convient enfin de rappeler que la « roqya » est un remède précis et qu’elle ne peut se faire que sous certaines conditions et surtout qu’elle demeure l’exception à la règle, qui est de toujours s’adresser directement à Dieu. Avant de recourir à une « roqya », il convient de faire une introspection sur ses propres pratiques cultuelles et de revenir.

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  392. Para yatırma işlemlerinde Casibom şikayet bölümünde alt ve üst sınırların kullanıcıların avantajlarına yönelik hizmet verdiği belirtilmektedir. Papara ile işlem yapan kişiler en az sisteme 100 TL yatırımında bulunabilmektedir. Ecopayz ile ise 20 TL en az yatırım sınırı ile işlem sağlanmaktadır.

  393. Twitter sosyal medya alında kullanım ağı açısından günümüzde en çok tercih edilen alanlardan olmaktadır. Casibom Twitter sistemi sayesinde de kullanıcılar bilgilerden güncel şekilde yararlanabilmektedir. Bahis severlerin Casibom Twitter hesabına kolay erişimi de aynı şekilde sistem ile ilgili kazanım durumlarını olumlu etkilemektedir.

  400. Cami Halısı Modelleri Camiler İslam kültüründe oldukça önemli mimari yapılardır. Camiler binlerce insanı bir araya getirirken, İslam mimarı ve motiflerini de içinde barındıran kültürel bir mirastır. Mimari yapısı, motifleri ve daha birçok özelliği ile göz alıcı güzelliğe sahip olan camilerde kullanılan halılar da dikkat çekici detaylar arasında yer alır. Cami halısı desenleri çeşitli yapılara sahiptir. Bunlar; saflı cami halısı, seccadeli cami halısı, göbekli cami halısı gibi modellerdir. Cami halısı modelleri üretiminde kullanılan hammadde ve desen açısından birbirinden farklılık gösterir. Bu modeller arasında en çok tercih edilen modeller arasında saflı cami halısı ve göbekli cami halısı modelleri bulunur. Saflı cami halısı modeli, düzenli ve eşit aralıkları ile saflara ayrılarak, ibadet eden kişilerin huzurlu bir ortam içerisinde ibadetlerini gerçekleştirmelerine yardımcı olur. Düzenli ve hijyenik bir yapıya sahip olan saflı cami halısı, desen ve motifleri ile estetik bir görünüm sağlar ve ibadet eden kişilerin huzurlu bir ibadet ortamında olmalarına yardımcı olur. Akrilik cami halıları ise fiziksel dış etkenlere karşı kuvvetli olmasıyla dikkat çeker ve bu özelliği sayesinde uzun süreli kullanım imkanı sağlar. Keçelenmenin önüne geçen malzemesi ile halının aşınması ya da iz tutması gibi durumların önüne geçer aynı zamanda akrilik cami halıları rutubet ve küf tutmayan özellikleri ile dört mevsim boyunca rahatlıkla kullanılabilir. Göbekli cami halısı modeli, adından da anlaşıldığı üzere halının orta kısmında büyük bir desenin yer aldığı halı modelidir. Ülkemizde yer alan camilerde sıklıkla tercih edilen bu halı modeli, ateşe karşı dayanıklıdır ve ısı yalıtımı, ses akustiği sağlar.

  419. Yurt ve camilerin olmazsa olmaz dekorasyon ürünü halıdır. Peki tercih ettiğiniz halılar ne kadar kullanışlı? Bulunduğu ortama uyum sağlıyor mu? En önemli detay ise kokuyu içine hapsediyor mu? Tüm bunların cevabını yazının devamında görebilirsiniz.

  420. Açıklamalar Ürünler; 1450gr/m2 2100gr/m2 iplik (Polyamide(PA)) agirligindaki halılardan üretilmektedir. Özel sipariş kapsamında (min.1000m2) “Yün” ve “Sentetik” hammadelerden özel desen, renk ve kalite üretimi yapılabilir. Resim-fotoğraf renkleri ile gerçek ürün renkleri arasında farklılık olması kaçınılmazdır.

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