By Yaya Dampha, NPP Diaspora Coordinator – Sweden
The recent remarks by UDP’S Omar Jaiteh on Ker Fatou have raised serious concerns—not only politically, but morally and religiously. What we witnessed was not measured scholarship, but reckless political commentary disguised as religious authority.
Islam places the highest premium on truthfulness. It commands believers to ensure that their words align with reality and strictly forbids falsehood under any circumstance. Truthfulness is the path to righteousness and social harmony, while lies and distortions lead to destruction, division, and moral decay. This obligation is even greater for those who present themselves as scholars or students of knowledge, because their words carry influence and can shape public perception.
It is therefore deeply troubling that a man claiming religious authority would make such grave and unverified allegations in a public forum. Labeling president Adama Barrow a “kafir” and comparing his leadership to that of Pharaoh is not only false—it is dangerously irresponsible. Such claims have no basis in reality and directly contradict the ethical standards Islam demands in speech.
If The Gambia were truly being governed in the oppressive manner as claimed by Sheikh Jaiteh he would not have the freedom to sit openly on a media platform and attack the president without consequence. The very environment that allows him to speak so freely is proof that his comparison is baseless, misleading and not truthful even in the eyes of Allah. Fear Allah! Omar Jaiteh
The lying UDP Sheikh more alarming exposes his political ignorance and untruthfulness in his claim that the 2021 presidential elections were rigged. This assertion is entirely unfounded. Those elections were observed by numerous international and domestic bodies, including civil society groups and the media, all of whom affirmed their credibility and transparency. To now question their integrity without a shred of evidence is not analysis—it is the repetition of political talking points without understanding or responsibility. I doubt if Omar Jaiteh have ever witness electoral processes in the Gambia.
But perhaps the most revealing aspect of Sheikh Jaiteh’s conduct is his selective courage.
During the era of —a time marked by fear, repression, and serious human rights abuses—he was conspicuously silent. When Gambians were being imprisoned, exiled, and silenced, he did not display this same boldness. He did not issue such condemnations. He did not challenge authority. Then this coward like many other place time heroes were hiding under the bed.
Today, in a democratic environment where freedom of speech is guaranteed, he suddenly emerges—loud, confrontational, and self-appointed—seeking relevance as a peace-time critic. That is not courage. That is opportunism. It is easy to speak when there is no risk; it is far more telling when one remains silent in the face of real injustice.
Islamic teachings are clear on such matters. Numerous established legal opinions emphasize that publicly attacking leaders in a manner that incites division contradicts the principles of the early Muslim scholars. The proper approach is sincere and private advice—not public condemnation that fuels discord.
Scholars have consistently warned that:
- Public criticism of leaders through media platforms often brings harm rather than benefit and should be avoided.
- Slandering leaders is considered a serious moral failing that breeds hatred and societal division.
- While it is permissible to speak against clear wrongdoing, such criticism must remain within ethical and legal boundaries and must not descend into personal attacks or incitement.
What Sheikh Jaiteh has done falls far outside these boundaries. His emotionally charged and unverified statements risk misleading the public, inciting unnecessary tensions, and dragging religion into partisan politics.
The government under President Barrow and the continues to focus on development, stability, and democratic consolidation. Like any government, it is open to criticism—but that criticism must be responsible, factual, and constructive.
The Gambian people must reject attempts to weaponize religion for political gain. Religious authority is not a license for misinformation, nor should it be used as a shield for political ambition.
If Sheikh Jaiteh wishes to engage in politics, he should do so openly and honestly—not by distorting religious teachings to mislead the public.
Gambia deserves better—voices grounded in truth, consistency, and integrity. Not those who were silent in times of fear, only to reappear in times of peace as loud but unreliable arbiters of morality.
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