Uganda’s Muslim Martyrs rise out of oblivion: UMSC joins in national commemorations after 140 years

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By Immam Shaffi Kagiiko

“Do not think of those killed in Allah’s way as dead. They are alive with their Lord, well provided for”. (Qur’an 3:169). Therefore, their blood is not a sign of death, but of eternal life.

In a historic move that rewrites Uganda’s religious narrative, the management of Uganda Muslim Supreme Council (UMSC) has announced its official participation in this year’s Martyrs Day commemorations with greater vibe – bringing to light one of the nation’s most suppressed historical truths.

While June 3^rd has long been marked by Christian pilgrimages to Namugongo, June 10 ^– 11, will witness an unprecedented Muslim Martyrs tribute honouring the hundreds of Muslims who perished during the 1885 – 1890 religious persecutions and even beyond.

While Uganda’s 22 Catholic and 25 Anglican Martyrs are nationally venerated, the parallel sacrifices of Muslim Martyrs under Kabaka Mwanga and colonial rule remain marginalised in historiography.

This article recovers these narratives through Uganda Muslim Supreme Council (UMSC) archives, colonial records and oral histories to challenge the Christian-centric framing of Uganda’s nation-building. This exposition informs policy debates on inclusive memorialization and interfaith reconciliation.

The 2025 Martyrs commemorations by Muslims will mark a comprehensive departure from a historical neglect to national recognition, as the Muslim community prepares a Grand June 11^th tribute to the forgotten Martyrs. This is not to neglect the fact that several small-scale commemorations have been taking place over some years.

Accordingly, the commemoration holds significant economic and faith-based tourism implications for the government, UMSC and people of Uganda.

The solemn attempt to trace the critical positioning of Muslim martyrdom and contributions to Uganda’s state formation process, entails an unyielding thoughtful research into the world of academic works, historical records and institutional publications.

Uganda Muslim Supreme Council (UMSC) aims to make the 2025 commemoration a memorable one, with a historic magazine and journalistic resource handbook prepared as souvenirs. The event promises to showcase Uganda’s rich cultural and religious heritage, promoting interfaith understanding and national unity.  UMSC is set to join hands with the government and other faiths in commemorating the historical Muslim martyrs who were sacrificed for their faith.

How do Muslims view Martyrdom?

“And do not say about those who are killed in the way of Allah, ‘They are dead,’ Rather, they are alive, but you perceive it not.” (Qur’an 2:154).

In Islam, the blood of a martyr (ShaheedI) holds profound spiritual significance and is considered sacred, symbolizing ultimate sacrifice for the sake of Allah. The significance of Martyrs lies in their ultimate demonstration of commitment and devotion to their faith.

Indeed, it was no surprise when our fore fathers thoughtfully determined our country’s motto as “FOR GOD AND MY COUNTRY”. Thus justifiably so, it was because the state genesis and foundational formation of Uganda as a body politic, is rooted in the martyrs’ blood. We appreciate the Government of Uganda for its enduring policy that continues to immortalize Martyrs, sustaining this historical religious legacy as eternal. 

 In Islam, martyrdom or “Shahada” refers to sacrificing one’s life for a noble cause, defending the faith, or standing against injustice and oppression. Therefore, Muslim martyrs are considered to have borne witness to their faith through their actions and their sacrifices are revered.

No Ritual Washing (Ghusl)

Martyrs are buried in their bloodstained clothes without the usual Islamic burial washing (ghusl). Reason: Their blood is a witness to their sacrifice on the Day of Judgment. Proof: The Prophet (SAW) commanded the martyrs of Uhud to be buried “as they were”, blood and wounds intact (Sahih al-Bukhari 1348). 

According to Islamic scholarship, among the very early converts the first Martyr in Islam is a woman called Sumayyah bint Khayyat. We consider Martyrdom (Shahada) a noble and honourable act. It is essential to note that Islam promotes peaceful coexistence and condemns unjust violence.

Emphasis is by Prophet Muhammad (SAW) on Martyrdom thus, “For the martyr, all his sins are forgiven from the first drop of his blood. He will be shown his seat in Paradise, be adorned with the jewelry of faith, married to the Hur al-Ayn (heavenly companions), and will intercede for seventy of his relatives” (Sunan Ibn Majah 2799, authenticated by Al-Albani).

However, the concept of Martyrdom is often misunderstood and requires nuanced understanding. In Uganda a classic example of Muslim leaders and scholars who died for their faith include King Nooh Rashid Kalema, the only Muslim monarch of Buganda Kingdom, who was martyred in a coalition of local Baganda dissidents and Europeans. In modern-day conflicts, Muslims who die in struggles, such as the Israeli-Palestine animosity, are often considered Martyrs by their own communities.

Muslims view martyrdom as:

Ultimate sacrifice: Giving one’s life for the sake of faith, justice, or defending the innocent.

Path to paradise: Martyrs are believed to occupy the highest ranks of paradise and are rewarded with eternal blessings.

Symbol of devotion: Demonstrates unwavering commitment to Islamic principles. Martyrdom represents the highest form of devotion to Allah and Islamic principles.

Martyrdom in Islam encompasses various contexts, including:

Defending faith: Protecting Islam and people from persecution and harm.

Justice and righteousness: Standing up against injustice, oppression, or tyranny.

Protecting human life: Dying in the efforts of defending innocent lives, including those of non-combatants, resisting oppression is considered martyrdom.

Intercession: Martyrs are granted the right to intercede on behalf of their loved ones.

Seven categories of Martyrs beyond battlefield death:

Prophet Muhammad (SAW) further said (in Sunan Abu Dawud 3111, Sahih) that the martyrs are of seven kinds besides those killed in Allah’s cause: i. The one who dies from plaque. ii. The one who drowns. iii. The one who dies from pleurisy (lung disease). iv. The one who dies from an abdominal disease. v. The one who burns to death. vi. The one who is crushed under a falling structure. vii. The woman who dies in childbirth.

The Martyrs They Forgot to Mention in our history, but Shaped the State formation process of Uganda:

We believe that documenting the erased history of Muslim martyrs brings to light the forgotten heroes of our heritage; otherwise any historical precedent of Uganda without due regard to Muslim martyrdom leaves the country in a state of unfinished nationhood.

Hence, we should regard the following enumeration;

▪️Over 70 Muslims were executed at Namugongo

▪️50+ were slaughtered in Nateete area

▪️Mass killings occurred at Kijungute (Kiboga), where Muslim King Nooh Rashid Kalema – Buganda’s only Monarch – was martyred in a conspiracy involving local collaborators and European interests.

The role of Muslim Martyrdom in Uganda’s state formation process is a complex and often overlooked aspect of the country’s history. While Uganda’s political evolution was shaped by colonialism, Christianity and traditional Kingdoms, Muslims – through resistance, sacrifice and institutional struggles – also contributed to the nation’s socio-political fabric.

Sheikh Muhammad Ali Waiswa, the Deputy Mufti of Uganda, reveals that “Muslims accounted for 60%+ of all historical Ugandan martyrdom … but while Christian Martyrs became saints, ours were erased from history books.”

Below are key epochs in which Muslim martyrdom and perseverance influenced Uganda’s state formation:

Early Muslim Martyrs under Kabaka Mwanga (1885 – 1888):

Historical Context: When Islam reached Buganda in the mid-19^th century, many Baganda converts faced persecution under Kabaka (King) Mwanga II.

Muslim Martyrs: Unlike the celebrated Christian Martyrs of Namugongo (Anglican and Catholic), Muslim martyrs such as Budala Kitunzi and others were executed for refusing to renounce Islam.

Impact: Their resistance demonstrated early religious pluralism in Buganda and laid the foundation for Muslim political consciousness in what came to be named Uganda in 1894, a British Protectorate and beyond.

Muslim Resistance to British Colonialism:

Muslim Opposition to Colonial Rule: After the British favoured Christian chiefs (Protestants and Catholics) in the colonial administration, Muslim leaders like Kabaka Nooh Rashid Kalema of Buganda, Prince Mbogo Kyabasinga and later his son Prince Badru Kakungulu, resisted marginalisation.

Exclusion from Power: The British sidelined Muslims from governance, labelling them as “disloyal” due to their historical ties to Arab and Swahili traders. This exclusion forced Muslims to develop independent religious and educational institutions, such as Uganda Muslim Education Association (UMEA),the  Muslim Community and other factions based in Kawempe and Nateete suburbs of Kampala.

1945: Muslim Uprising (Busoga) and Post-Colonial Struggles:

Protest Against Discrimination: Muslims in Busoga rebelled against the British-appointed Kyabazinga (traditional ruler) for favouring Christians in land allocation and leadership roles.

Legacy: This resistance highlighted Muslim demands for inclusion, influencing later post-independence political movements beyond Buganda. For example, in 1968, the extension of two factions – Muslim Community under Prince Badru Kakungulu and the National Advancement of Muslims (NAM) – into Ankole reveals fatal results as Mzee Idd Kawaganya, Mzee Dauda Mugerwa Moshi and Lady Arisati Rujunduura were martyred by government forces at Kemishego in Kajara, present-day Ntungamo District.

Mzee Idd Kawaganya was the biological father to Imam Kasozi Idd and Kagoro Elias Amigo, while Dauda Mugerwa Moshi was a brother to Hajji Hassan Mutaasa Kafeero, a celebrated businessman in Kampala. Others who sustained serious injuries include Hajji Musa Kagaba Rubakare, Hajji Kassim Murekura, Hajji Juma Bakireka, Hajji Waswa Kokota and Hajji Ramanzani Moshi.

Idd Amin’s Regime (1971-1979) and Muslim Political Ascendancy:

Amin’s Islamic Identity: Although his rule remains controversial, Amin’s Muslim background temporarily elevated Muslim political representation.

1974: The Day Amin Changed the Narrative:

▪️The Muslim connection to Martyrs Day traces to a watershed moment in 1974 when Cardinal Emmanuel Nsubuga, hosting President Idd Amin at the Catholic shrine, made an unexpected admission thus; “As we celebrate, we remember it was Muslims who lost more lives than all others combined.”

▪️A visibly moved Amin – dressed in typical Meccan pilgrimage attire – responded by commissioning Namugongo’s first Martyrs Mosque within days. Though the original structure was vandalized after his overthrow, its successor still stands as quiet testimony to this suppressed history.

▪️Mixed Consequences: He built Mosques and supported Islamic institutions, raising the profile of Islam in Uganda. While some Muslims gained prominence, his rule also led to backlash after his fall, as the perception of Muslims was tarnished.

President Idd Amin’s legacy had complex and mixed effects on Uganda’s Muslim community. While he elevated the visibility of Muslims in Ugandan politics and society during his rule (1971 – 1979) and reversing previous marginalisation, his regime ultimately left the Muslim community in a disadvantaged position in the long run. To date, the community continues to struggle for equal representation and economic opportunities.

Modern Struggles for Recognition, Namugongo Muslim Martyrs’ Site:

Symbolic Martyrdom: The neglect of the Muslim Martyrs’ site at Namugongo (compared to other developed Christian shrines) reflects broader systemic marginalisation. Under Museveni’s government, Muslims have regained some rights, but many still feel politically and economically sidelined compared to Christians.

Institutional Advocacy: From its department of Grants and Social Services, the Uganda Muslim Supreme Council continues to push for recognition, arguing that Muslim sacrifices in Uganda’s history deserve equal commemoration.

President Museveni’s Restoration and Economic Revival

Five decades later, President Museveni has taken reconciliation further by:

Directing the Lands Ministry to secure UMSC’s 7-acre plot at Namugongo. The Council appreciates President Museveni’s directive for Lands Ministry to compensate squatters and facilitate the recovery of our seven-acre land.

Supporting the  development of a world-class Muslim Martyrs Memorial Complex featuring:

▪️ A 5,000-capacity Grand Mosque with Ottoman-Kiganda fusion architecture. In preparations for the commemoration, UMSC has unveiled an architectural plan to develop this Muslim martyrs site into a tourist attraction, featuring a Grand Mosque.

▪️ Martyrs Museum, Skills and Research Center documenting Islamic resistance by the Martyrs and other Muslim accomplishments

▪️ Interfaith Tourism Hub expected to attract 50,000+ annual visitors

▪️ An advanced Health Center to provide First Aid to tourists and other local health service needs guided by the Uganda Muslim Medical Bureau

Several Muslims of distinguished recognition have expressed their gratitude upon these deliberate developmental efforts by Government of Uganda thus;

As His Eminence Mufti Shaban Ramadhan Mubaje declares: “We are not rewriting history – we are restoring the pages they tore out.” 

And, “This would not be just about faith – it’s about economic empowerment,” notes Professor Badru Kateregga – Chairman Muslim Martyrs Memorial Development Committee in a meeting about Martyrs Day preparations, adding that “Martyrs tourism would generate tens of million dollars yearly – Muslims deserve their share”.

June 11^th 2025: The Reckoning

Preparations are underway for what UMSC promises will be “the most consequential Muslim Martyrs Day in East African History” – Hajj Abbas S. Muluubya, Secretary General UMSC, who highlights the following;

International Delegation: Scholars from Turkey, Kenya, South Africa, Qatar, Nigeria

Historic Publications: “Martyrs of the Crescent” magazine and educational handbook

Interfaith Dialogue: First-ever joint Muslim-Christian congregation at execution sites.

Why the Full Muslim Inclusion Matters Now?

Historical Justice: Correcting 140 years of institutionalized omission is quite crucial. The deliberate omission of Muslim martyrs from Uganda’s history reflects colonial and post-independence biases that favored Christian narratives. It is a historical injustice rooted in colonialism and political expediency, for while Uganda’s Christian martyrdom narrative is entrenched, recent scholarship and interfaith efforts are slowly correcting the records. Correcting this injustice requires inclusive historiography and official recognition of Muslim sacrifices under Mwanga’s reign and beyond. Full interfaith recognition would foster national unity and reflect Uganda’s true religious diversity.   

Economic Opportunity:

Unlocking Muslim heritage tourism potential where 500+ jobs can be created and 15+ million dollars in annual income generation: However, both the historical biases and poor planning have perpetuated logistical challenges and delayed the trajectory of development.

The martyrs’ story enhances Uganda’s cultural and religious heritage, attracting historians, researchers and documentary filmmakers.

The UMSC recognises Uganda Martyrs Day as a major economic driver, set to boost tourism, trade and employment, and directly benefitting socioeconomic stability.

From the standpoint of UMSC a Muslim Martyrs’ commemoration infrastructure does not only promote and position Uganda as a religious tourism destination attracting visitors year-round to historical religious sites, it induces investments in roads, sanitation, health and other facilities at Namugongo. This would boost the transport sector with more Boda-bodas, railways, taxis and buses to increase the ferrying of pilgrims.

Other Muslim historical sites at Mulungo harbor on Lake Victoria, Nateete, Kasubi, Mende Kalema Palace, Kijungute and the National Gadaffi Mosque can have increased visitations, thus boosting income for both UMSC and government, while it generates jobs and boosts foreign exchange for the country.

National Unity and Recommendations: Modeling interfaith reconciliation for post-colonial Uganda and Africa:

Recognising Multi-Faith Martyrdom:

Officially include the stories of Muslim converts (e.g. Abudala Nuuru Mutyaba) executed under Kabaka Mwanga II.

Highlight that persecution targeted all foreign religions, not just Christians.

Effect: this redresses historical exclusion and fosters interfaith solidarity.

Promoting Shared National Heritage:

Reframe the Narrative: present the martyrs as symbols of resistance against tyranny rather than just Christian devotion.

Emphasise that their sacrifice paved way for religious freedom in Uganda.

Cultural Integration: Incorporate all traditional Ugandan drama and storytelling to honor pre-colonial resistance.

Effect: this integration would unite all Ugandans around a common historical struggle.

Youth Engagement: Organize inter-school debates on religious tolerance tied to martyrs’ history.

Encourage joint Muslim-Christian charity initiatives through the Inter-Religious Council of Uganda (e.g. schools, hospitals) in the Martyrs’ names.

Effect: Shared economic benefits reduce faith-based tensions.

Government and Institutional Role:

Policy Reforms: Revise the national curriculum to teach a balanced account of martyrdom in Uganda.

Declare Martyrs Day a national day of unity, not just a holiday.

Security and Inclusivity: ensure equal protection for all congregants at Namugongo.

Effect: State endorsement of inclusivity legitimises unity efforts. This proves that inclusive history and memorials can heal divisions.

A Solemn Appeal to Government of Uganda Over Namugongo Muslim Complex development:

As we appreciate all stakeholders, UMSC humbly appeals to the government to expedite the development of the Muslim Martyrs complex at Namugongo, ensuring it matches the standards of other faith-based tourism attractions in the country.

For while other faiths have transformed their sites into world-class tourism attractions, the Muslim section remains underdeveloped and in a deplorable state. The UMSC urges immediate action to address this disparity and elevate the Muslim site to meet global standards. 

Conclusion

By expanding the martyrs’ narrative beyond Christianity, Uganda can transform Martyrs Day into a symbol of national cohesion. The history of Muslim Martyrdom and resistance in Uganda – from Kabaka Mwanga’s executions to colonial era struggles – played a role in shaping Uganda’s religious and political landscape.

While Christian narratives dominate Uganda’s historiography, Muslim contributions (and sacrifices) remain vital to understanding the country’s complex path to state formation. Indeed, the Uganda Martyrs’ commemorations have the potential to be a powerful tool for national unity if reimagined as an inclusive interfaith event, rather than a solely Christian observance. It can bridge the divides. Thus a unified Uganda, where martyrdom commemorations celebrate shared resilience, not division.

The writer is a lecturer and head of Social Services Department at UMSC

miisauganda@gmail.com Or immam.shaffi@umsc.or.ug

Phone/WhatsApp: (256) 772 462 283

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General References on Islam in Uganda and Muslim Martyrdom

1. Kasozi, A.B.K. (1986). The Spread of Islam in Uganda. Nairobi: Oxford Press.

• Discusses the early history of Islam in Uganda, including persecution under Kabaka Mwanga.

2. Hansen, H.B (1984). Mission, Church and State in a Colonial Setting: Uganda, 1890 -1925. London: Heinemann.

• Examines the marginalization of Muslims under British colonial rule.

3. Pirouet, M.L. (1978). Black Evangelists: The Spread of Christianity in Uganda, 1891 – 1914. London: Rex Collings.

• Contrasts Christian and Muslim experiences under colonial rule.

4. Kagwa, Sir Apolo (1934). The Customs of the Baganda. New York: Columbia University Press.

• Contains accounts of Religious conflicts in Buganda, including Muslim executions.

5. Mugambi, J.N.K. (ed.) (1989). Comparative Study of Religious and Political Leadership in Eastern Africa. Nairobi: Nairobi University Press.

• Discusses religious persecution under Mwanga II.

6. Lwanga-Lunyiigo, S. (2011). Mwanga II: Resistance to Imposition of Colonial Rule in Buganda, 1884 – 1899. Kampala Fountain Publishers.

• Analyses Mwanga’s policies toward Muslims and Christians.

7. Twaddle, M. (1993). Kakungulu & the Creation of Uganda, 1968 – 1928. London: James Currey.

• Covers Muslim resistance, including Prince Badru Kakungulu’s role.

8. Karugire, S.R. (1980). A Political History of Uganda. Nairobi: Heinemann.

• Discusses British favoritism toward Christian chiefs.