By Imam 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)
Their blood is not a sign of death, but of eternal life.
In a historic move that reshapes Uganda’s religious narrative, the Uganda Muslim Supreme Council (UMSC) has announced its official participation in this year’s Martyrs Day commemorations. This move revives one of the nation’s most suppressed historical truths. While June 3rd has long been marked by Christian pilgrimages to Namugongo, June 10th and 11th will witness an unprecedented Muslim Martyrs tribute, honoring the hundreds of Muslims who perished during the religious persecutions of 1885–1890 and 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 have remained marginalized. This article recovers these overlooked narratives through UMSC archives, colonial records, and oral histories to challenge the Christian-centric framing of Uganda’s nation-building. It also informs policy debates on inclusive memorialization and interfaith reconciliation.
The 2025 Muslim Martyrs commemorations mark a major departure from historical neglect to national recognition. The Muslim community is preparing a grand tribute on June 11th, building on previous small-scale commemorations.
This initiative carries significant economic and faith-based tourism implications for the government, UMSC, and the people of Uganda. It is grounded in careful academic research, historical records, and institutional publications that trace the role of Muslim martyrdom in the state formation of Uganda.
UMSC aims to make the 2025 commemoration memorable by publishing a historic magazine and a journalistic resource handbook. The event will showcase Uganda’s cultural and religious heritage while promoting interfaith understanding and national unity. UMSC will join hands with government and other faiths in commemorating Muslim martyrs who were killed 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 (Shaheed) holds profound spiritual significance, symbolizing the ultimate sacrifice for Allah. Martyrdom demonstrates a person’s unwavering commitment and devotion to their faith.
It is no surprise that Uganda’s national motto is “For God and My Country”—a tribute to the martyrs whose blood laid the foundation for the state. The Government of Uganda is appreciated for its enduring policy of immortalizing martyrs and sustaining this religious legacy.
Martyrdom in Islam (Shahada) refers to sacrificing one’s life for a noble cause—defending the faith or standing against injustice. Martyrs are revered for bearing witness to their faith through action.
Key elements include:
- No ritual washing (ghusl): Martyrs are buried in their bloodstained clothes. Their blood is a witness to their sacrifice, as the Prophet (SAW) instructed for the martyrs of Uhud. (Sahih al-Bukhari 1348)
- First martyr in Islam: Sumayyah bint Khayyat, a woman, is honored as the first Muslim martyr.
- Martyrs’ rewards: Prophet Muhammad (SAW) said, “For the martyr, all his sins are forgiven from the first drop of his blood…” (Sunan Ibn Majah 2799)
Though martyrdom is often misunderstood, Islam condemns unjust violence and promotes peaceful coexistence.
Types and Rewards of Martyrdom
Muslims view martyrdom as:
- Ultimate sacrifice: Giving one’s life for faith, justice, or the defense of the innocent.
- Path to Paradise: Martyrs are promised the highest ranks in Jannah (Paradise).
- Symbol of devotion: It shows complete commitment to Allah’s cause.
Contexts of martyrdom include:
- Defending Islam and people from persecution.
- Resisting oppression and standing for justice.
- Protecting human life.
- Martyrs are granted intercession rights for their loved ones.
Seven types of martyrs besides battlefield death (Sunan Abu Dawud 3111):
- Those who die from plague, drowning, pleurisy, abdominal disease, fire, building collapse, and childbirth.
The Forgotten Muslim Martyrs Who Shaped Uganda
Documenting the erased history of Muslim martyrs helps recognize forgotten heroes. Ignoring their legacy leaves Uganda in a state of incomplete nationhood.
Key episodes include:
- Namugongo: Over 70 Muslims were executed.
- Nateete: 50+ slaughtered.
- Kijungute (Kiboga): Muslim King Nooh Rashid Kalema martyred in a conspiracy involving local and European forces.
These sacrifices shaped Uganda’s socio-political fabric, though often excluded from mainstream narratives.
Key Epochs of Muslim Martyrdom
1. Early Martyrs under Kabaka Mwanga (1885–1888):
Muslims like Budala Kitunzi were executed for refusing to abandon Islam. Their resistance signaled early religious pluralism and political consciousness.
2. Resistance to Colonialism:
Muslim leaders like Kalema, Prince Mbogo Kyabasinga, and Prince Badru Kakungulu resisted marginalization. The British labeled Muslims disloyal and excluded them, prompting the creation of independent institutions like UMEA.
3. 1945 Busoga Uprising & Postcolonial Struggles:
Muslims protested the appointment of a Christian-favoring Kyabazinga. In 1968, violent suppression in Ankole led to the deaths of Mzee Idd Kawaganya, Dauda Mugerwa Moshi, and Arisati Rujundura. Their descendants include prominent Muslim leaders and businessmen.
4. Idi Amin’s Regime (1971–1979):
Amin elevated Muslim visibility and built mosques. In 1974, after Cardinal Nsubuga acknowledged Muslim martyrdom, Amin commissioned the first Martyrs Mosque. Though his regime was controversial, it brought short-lived Muslim political ascendancy.
5. Modern Struggles & Namugongo Site:
Despite some regained rights under Museveni, Muslims still feel marginalized. The Namugongo Muslim Martyrs’ site remains underdeveloped. UMSC continues to advocate for equal recognition.
6. Museveni’s Restoration Efforts:
The President directed the Lands Ministry to secure UMSC’s 7-acre Namugongo plot and compensate squatters. A grand development plan includes:
- A 5,000-capacity Grand Mosque with Ottoman-Kiganda architecture
- A Martyrs Museum, Research and Skills Center
- An Interfaith Tourism Hub projected to draw 50,000+ visitors annually
- A health center run by Uganda Muslim Medical Bureau
Many Muslims have welcomed these efforts. As Mufti Shaban Ramadhan Mubaje declared, “We are not rewriting history—we are restoring the pages they tore out.” Professor Badru Kateregga added, “This is not just about faith—it’s about economic empowerment.”
The Writer is a Lecturer and Head of Social Services Department at UMSC
Email: miisauganda@gmail.com Or immam.shaffi@umsc.or.ug
Phone/WhatsApp: (256) 772 462 283