Category Archives: Celebrities

Dec6

French rapper stuns fans, announces her reversion to Islam & makes first TV appearance wearing hijab

Posted on December 6, 2012 by Uganda Muslim Brothers and Sisters

Amid a nationwide debate in France surrounding attitudes towards the Islamic veil, or hijab, a French rapper has surprised fans by announcing her conversion to Islam and choosing to wear a headscarf.

Mélanie Georgiades, known as Diam’s, has gone through what onlookers have described as a “complete transformation” from an image she had prior to 2009.

Since 2009, Diam’s had been unusually absent from the mainstream rap scene, prompting more than three years of controversy over her whereabouts, despite making the odd public appearance with her scarf.But recently the French rapper made her first television appearance with her new image.

Diam’s appeared in an exclusive TV interview with French TV station TF1, to talk about a past experience with drugs, including hallucinating narcotics, and being in a mental asylum until she discovered the “serenity of Islam.” The rapper said the religion was introduced to her by coincidence, when she saw a Muslim friend praying.

Diam’s, said she has been married for over a year and is a now a new mother, moving far away from her drug-related past.

In her TV interview she said her “conversion to Islam was the result of a personal conviction, after understanding the religion and reading the Holy Quran.”

When asked about wearing the hijab in France, a country which has banned the niqab, she said: “I believe that I live in a tolerant society, and I don’t feel hurt by criticism, but by insults and stereotyping and ready-made judgments.”

Asked by her host about why she is wearing a hijab while many Muslim women don’t wear it, and don’t find it to be a religious obligation, she answered: “I see it as a divine order or a divine advice, this brings joy to my heart and for me this is enough.”
Stardom?

Diam’s said that by converting to Islam she gained comfort, adding that stardom doesn’t fit in with her life anymore, adding “this has warmed my heart, as I know now the purpose of my existence, and why am I here on Earth.”

Diam’s criticized the media which photographed her coming out of one of the mosques in France, wearing her Hijab and looking at her mobile, preceded by a man in a training suit, which many believed to be her husband.

Discussing how her life was like before her conversion to Islam, Diam’s said: “I was very famous and I had what every famous person looks for, but I was always crying bitterly alone at home, and this is what none of my fans had felt.”

She added: “I was heavily addicted to drugs, including hallucinating narcotics and was admitted in mental asylum to recover, but this was in vain until I heard one of my Muslim friends saying ‘I am going to pray for a while and will come back,’ so I told her that I want to pray as well.”

Recalling that moment, Diam’s said: “it was the first time that I touched the floor with head, and I had a strong feeling that I have never experienced before, and I believe now that kneeling in prayer, shouldn’t be done to anyone but Allah.”
Islam, a religion of tolerance

Diam’s said that she moved to Mauritius to read the Quran, and have a better understanding of Islam, discovering during her retreat, the tolerance of Islam.

When asked by her host about her views on Islam, and those who commit all the murders and atrocities pretending to be doing it in the name of religion, she answered: “I think we should differentiate between the ignorant and the knowledgeable, and the ignorant should not speak about what he doesn’t know, Islam does not allow murdering innocent victims the way we see it nowadays.”

Aug14

The cause of Muslim wrangles in Uganda – and the possible remedies

Posted on August 14, 2012 by Uganda Muslim Brothers and Sisters

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By BADRU KATEREGGA

Summary: For most of their 180-year history the Muslims of Uganda have been fighting each other. Remedies that fall short of replacing the community’s secular Constitution with a Sharia-based one, or fail to acknowledge the Buganda factor in leadership shall come to naught.

Author Biography: Badru Kateregga is Professor of Islamic Studies and Vice Chancellor of Kampala University.

Ugandan Muslims live with one another as brothers and sisters. They worship the same Allah and seek to be the people of God, yet they seldom listen to one another in matters of their leadership. As a Muslim it would be unreal of me not to be concerned with the incessant Muslim wrangles in the country.

Muslim wrangles have existed in Uganda and particularly in Buganda since Islam arrived around 1823 (Northern Uganda) and 1844 (Buganda) to the present day (August 2012). Of these 180 years of Islam in the East African country, 136 years have been characterized by conflicts and wrangles with short interludes of peace, unity and stability.

This intra-faith dispute was worsened by minor differences in the interpretation of the Qur’an and Hadith (teachings of the Prophet). The different approaches used in the spread of Islam created divisions in the Muslim community, for instance, the Ahmad ibn Ibrahim’s group that came from the East African Coast and arrived during the era of Kabaka Suuna II hardly agreed with the 1876 group of Muslims that came from Egypt and Sudan, as we shall elaborate later.

This clash led to the execution of about 200 Muslims at the orders of Kabaka Mutesa I, a so-called Muslim, who refereed to them as rebellious. He also expelled Muslims from the palace, sparing only his step brother, Nuhu Mbogo. This bloodbath produced the first batch of Muslim martyrs – the forgotten martyrs – slaughtered at Namugongo by Mukajanga who, 10 years later, also murdered Christians at the same place.

Causes of Muslim wrangles

The causes of Muslim conflicts in Uganda can be traced from the historical perspective to the current issues, and for purposes of this presentation I will articulate and document the causes in a chronological order.

The spread of Islam

First and foremost, the manner and method of the spread of Islam led to conflicts. Unlike Christianity that was spread by the missionaries, Islam was spread by traders on a voluntary basis, some of whom lacked knowledge. This disorganization has persisted to present day.

The misinterpretation and misunderstanding of the Quran by the sheikhs equally caused problems. For example, the Zanzibaris allowed the Kabaka (King of Buganda) to lead prayers as a sign of tolerance and respect even when he wasn’t circumcised (in Buganda tradition the body of the Kabaka isn’t supposed to shed blood). However, this was opposed by the Egyptian-Sudanese radicals who insisted that the Kabaka must be circumcised.

They also argued that the mosque of the monarch faced the wrong direction (not the direction of the Kaaba – Qibla). This sparked off the conflict that led to the slaughter of Muslims at Namugongo.

Arrival of Christianity

There was a short interval of 32 years between the advent of Islam and the arrival o Christian missionaries (the Church Missionary Society arrived in 1877 while the Roman Catholics came in 1879). Since the missionaries were the forerunners to colonialism, they worked hand in hand with the colonialists to hold back Islam at all levels, creating conflicts between the Muslims on the one hand and the imperialists and their agents on the other.

Matters became worse when the British colonial administration left the control of education – a tool for development – entirely in the hands of the Church. Thus the Muslims couldn’t send their children to school, which served as conversion centers. For instance, Yusuf Lule who converted to Christianity while at school remains a vivid example in Muslim minds.

The products of these colonial-aided missionary schools ended up taking all formal jobs, leaving their Muslim counterparts to live as third class citizens – choppers of wood, butchers and taxi drives. They had no skills to talk about. In this marginalized and disgruntled section of the population, there was bound be a social source of conflict.

The colonialists further gave land to the chiefs and missionaries, leaving out the Muslims. In the 1990 Buganda Agreement, the Muslims were allocated only one county – Butambala – which was very small and dry. This discrimination denied Muslims the source of wealth, socio-economic development and created socio-economic imbalances that gave rise to ill-feeling toward their countrymen and governments.

Besides, the colonialists found the Muslims divided and did nothing to unite them. The theological conflict between Badru Kakungulu and Sheikh Abdullah Ssekimwany, for instance, went on unabated. The colonialists said that their duty was to throw Islam back to the Sudan and they only tolerated it because they only found it here.

Post colonial era

The situation of Islam didn’t change appreciably during the post-colonial era since those who inherited power were products of the colonial-missionary system. They brought no dramatic changes in Muslim-Christian or Muslim-government relations.

The NAAM versus Kibuli in 1965

A group of Muslim elite supported by the Uganda Peoples Congress government formed the National Association for the Advancement of Muslims (NAAM) based at Wandegeya. Sheikh Swaibu Ssemakula, who was a senior cleric at the Uganda Muslim Community of Kibuli, crossed to the NAAM and was declared the first Mufti of Uganda. Akbar Adoko Nyekon, a cousin to the executive premier Milton Obote, became the President of NAAM, deputized by Sheikh Obeid Kamulegeya.

Important to note is that although NAAM’s aim was to promote Islam, it used government patronage to seize mosques belonging to Kibuli. This resulted into bloody clashes between the two factions in Kajara, Ntungamo District.

Amin’s era and the formation of the Uganda Muslim Supreme Council

In 1971, Idi Amin overthrew Obote in a coup and assumed power. One of his earliest tasks was to redress the religious imbalances created by the colonial and post-colonial regimes. He formed the Uganda Muslim Supreme Council, or UMSC, following a religious conference at Kabale. He forced all existing Muslim factions to form the Council with its headquarters at Fort Lugard, Old Kampala. Amin, most strikingly, gave the Council a secular Constitution that was prepared by Solicitor General Mukambo Mugerwa. The Muslim factions had no input whatsoever.

Sheikh Abdulrazak Matovu was consequently elected Chief Qadhi and Sheikh Islam Ali Kulumba became his deputy. It should be noted that the NAAM faction came out of the Conference victorious, having taken all posts except that of Deputy Chief Qadhi, which Amin personally requested for Kibuli. As founder of the UMSC, the head of state controlled the operation of the organization, appointing and dismissing leaders at will.

Amin, for instance, dismissed Chief Qadhi Abdul Razak Matovu on allegations of incompetence and sent his successor Sheikh Silman Matovu on forced leave because of ill-health that resulted from a planned motor accident. The UMSC thus remained without top leadership until the fall of Amin in 1979. The military leader had placed the administration of the Muslim body in the hands of his secretary for defense, Col. Emilio Mondo, a non-Muslim.

The post-Amin era

Since the UMSC was Amin’s project, it almost collapsed with his departure in 1979. Paul Muwanga, the post-Amin minister of internal affairs, requested Prince Badru Kakungulu for a possible Muslim leader, paving way for the appointment of Sheikh Kassim Mulumba as interim Mufti. He was supposed to serve for six months.

Unfortunately, Sheikh Mulumba exceeded his term and prompted the stakeholders to elect a parallel UMSC administration in a 1980 Assembly that took place at Makerere University.

The Makerere Assembly elected Sheikh Obeid Kamulegeya as the rival Mufti and Prince Badru Kakungulu as Chairperson of the parallel leadership. Prince Kakukngulu later managed to convince the two competing muftis to bury their differences and work together in one administration. Thus Kamulegeya agreed to step down, and became deputy mufti under Mulumba.

This arrangement didn’t last for long. Sheikh Mulumba resigned under pressure from Sheikh Kamulegeya, leaving the latter as full mufti at Old Kampala. Mulumba, however, shortly after renewed his claim to muftiship and pitched camp at Masjid Noor on William Street. Mufti Kamulegeya used the police to drive his rival from William Street and confined him to a small mosque at Rubaga Road, popularly known as Kabalaza. Mulumba continued challenging the UMSC leadership from his Kabalaza base.

Tito Okello era (1985)

Following the 1985 coup by Tito Okello, Mulumba also mounted his own coup at Old Kampala against Sheikh Kamaulegeya. The January 1986 NRM takeover found the two rivals in Mecca trying to represent Uganda at the Muslim World League (RABITA) annual conference.

The Mecca Agreement

Reconciliation talks were held between the rivals in the holy city, resulting into the Mecca Agreement after successive Ugandan governments had failed to solve Muslim wrangles. These governments had instead interfered in Muslim affairs, exploiting factional differences for political advantage. The purpose of the Mecca Agreement was to unite the two warring factions represented by Sheikh Mulumba and Sheikh Kamulegeya.

It was agreed that the two muftis step down and an interim Chief Qadhi be elected. Accordingly, Sheikh Rajab Kakooza was elected Chief Qadhi, deputized by Sheikh Ibrahim Saad Luwemba.

A Constitutional Review Commission was set up to revise the 1972 Muslim Constitution. Elections were later held right from village mosques up to the UMSC General Assembly. Eventually Sheikh Luwemba was elected mufti, deputized by Sheikh Muhammad Ssemakula.

But the supporters of Sheikh Kakooza allied with the Tabligh (Salafi) group to prevent Sheikh Luwemba from accessing the Agha Khan Mosque, which then housed the UMSC headquarters. Luwemba and his group retreated to Rubaga Road and then took their rivals to Court. Luwemba won the case and was consequently installed as Mufti of Uganda in 1991.

As soon as Court declared Luwemba mufti, the Tabligh attacked Old Kampala. It took the combined effort of mobile and military police to round up and detain the attackers. Some of them spent close to three years in prison.

Following this bloody confrontation, a unity conference was organized. Invited by President Museveni, delegates from member states of the Organization of Islamic Cooperation and other international organizations met in Uganda to explore possible solutions to the crisis in the UMSC. The Government of Uganda was represented by six persons, namely; Prof. George W. Kanyeihamba as the chairman, Hajat Anuna Omar, Hon. Gertrude Njuba, Eng. Salvano Katama, Mr. Ralph Ocan and Prof. Bardu Kateregga.

A meeting was convened in Kampala and later in Mbarara in 1993 (the Mbarara Proclamation) and resolved to drop both Sheikh Kakooza and Sheikh Luwemba. These were to be replaced by Sheikh Ahmad Mukasa and Sheikh Zubair Kayongo as mufti and deputy mufti, respectively. Both came from the Kibuli faction. However, President Museveni rejected the elections, arguing that he expected the Assembly to make recommendations; not to elect new leaders.

The swearing-in ceremony that was supposed to be held at Clock Tower was thus stopped by the then Vice President Samson Kisekka. The new leaders were nevertheless sworn in at Wandegeya Mosque and established their base at Kibuli.

Mufti Shaban Mubajje

Sheikh Luwemba’s death in 1997 paved way for fresh elections in 2000 since his deputy, Sheikh Muhammad Ssemkaula, was too old to cling to power. Various forces representing different interests contended for leadership. For instance, Kibuli fronted Sheikh Kakooza for mufti and businessman Hassan Basajjabalaba for chairman. However, Sheikh Mubbaje, having mobilized a lot of support from everywhere except in Buganda, emerged the winner.

Sheikh Twaibu Mukuye from the Luwemba group became deputy mufti, Ahmad Adrama from Northern Uganda was elected chairman and Basajjabalala of the Kibuli faction became vice chairman. However, 10 sheikhs from Kibuli led by Zubair Kayongo immediately denounced the election of Mubajje and vowed never to be loyal to him. Sheikh Kamulegeya was inclusive as the mastermind of the protests against the administration of Mubajje.

The short honeymoon

The first eight years of Mubajje’s reign constitute the longest period of unity in the history of the Muslim community in Uganda, and that was 2000 – 2008. This unity could have lasted longer if only the issue of property had been handled technically, professionally and ethically by the stakeholders at Old Kampala.

This brings us to the important question of operating a religious organization using a secular law (CAP 110) where the mufti doubles as General Manager. A manager of a company can sue and be sued, as it has happened in the UMSC history. It is therefore important that we separate management from spiritual leadership in order to avoid the embarrassment of the mufti appearing in Court to answer charges of misappropriation.

There is also the problem of politicization of religion and religionalisation of politics. The factions within the Muslim community normally make religion an avenue to achieve political scores and, at the same time, make politics as a channel to achieve their religious ambitions.

The way forward

In efforts to solve Muslim conflicts, the Muslims have used both internal and external approaches right from the colonial era to present day, but no concrete solution has been found. Ugandan Muslims have often blamed much of their failures on government interference. As discussed in the history of these wrangles, solutions have either been short-lived or have come to naught.

Therefore, in an attempt to forge the way forward, I wish to make it crystal clear that since all odds have been defied by the crisis in Muslim leadership in this country, the wrangles may be reduced or controlled in the following ways:

Constitutional review

As I argued earlier, the Muslims need to establish a constitutional review committee for restructuring their Constitution. The UMSC is registered and managed by a secular law under CAP 110 of the Companies Act. The committee should review and come up with a constitution that is Sharia-based, but practical and applicable in a multi-religious Uganda.

Federal arrangement

The most common cause of Muslim wrangles is based on property rights and ownership, as witnessed in the current conflict between Old Kampala and Kibuli. As a solution, the Muslims need to introduce a federal arrangement (in the proposed new constitution) so that each group manages its properties, even though it may pay allegiance to the UMSC.

Buganda factor in Islam

It’s a historical fact that Islam was first introduced to Uganda through the Buganda Kingdom. And it’s equally true that two kings of Buganda – Kabaka Mutesa I (1856 – 1884) and Kabaka Kalema Nuhu (1888 – 1889) – established Islam as a state religion in Buganda. It was also the Baganda converts who spread Islam to the rest of Uganda. Therefore, the tendency of using preponderance of numbers to eliminate the Baganda Muslims from leadership should be stopped.

The Baganda contributions and roles to Islam should be appreciated in the same way the Baganda should appreciate the contribution of other tribes. Islamic teachings emphasize consensus and not democracy. So the views of the minority are as important as those of the majority. There’s need for mutual respect if we are to solve these wrangles.

Inter-Religious Council of Uganda (IRCU)

As an impartial and umbrella body of faith-based organizations, the IRCU could be invited to provide a platform on which we can borrow a leaf from our sister religious organizations like the Catholics, Protestants, Orthodox, among others. It’s even more interesting that the IRCU has launched a peace institute to forge solutions to religious conflicts in Uganda.

Separating spiritual leadership from management and fixing of term limits

In case of a reviewed constitution, issues of accountability, transparency and unethical behavior should be incorporated in the Constitution. Spiritual leadership should be separated from management. Term limits should be imposed on the office of the mufti instead of the current 75-year age limit.

Equally necessary is the establishment of a Muslim think tank, which would be crucial in seeking for solutions to conflicts.

Dialogue: Here the players relate with one another to bring about mutual enrichment without necessarily removing fundamental differences.

A National Muslim Elder’s Forum should be constituted from different groups to help in mediation.

The Organization of Islamic Cooperation can similarly be sought as a mediator.

Involve the youth and women given their numerical strength. These groups should equally be empowered with religious knowledge to play more useful roles.

Advanced leadership training institute for sheikhs should be established to enhance their leadership skills.

Establish a Muslim Peace Council to promote peaceful relations and harmonious coexistence.

True faith in Islam: Muslim leaders should avoid pretence and avoid putting personal interests ahead of community interests.

Professionalism in property management: separate management from spiritual leadership, employ competent and ethical staff and pay staff salaries promptly.

Consider Alternative Dispute Resolution Mechanisms as opposed to the Courts of Law, which have failed to solve Muslim conflicts in the past.

Avoid legal contradictions. Muslims should refrain from using two contradicting legal systems at ago – the western legal system and the Sharia law. They should stick to the Sharia in handling their conflicts.

Conclusion

It should be noted that conflicts are part of humanity and regardless of their intensity, they are never insurmountable. Much as solutions have been attempted to address conflicts in Muslim leadership in Uganda, we shouldn’t be daunted to continue applying Muslim solutions to Muslim wrangles.

The factions involved in the wrangles are so much taken up by their side of the story that they do not want to listen to the views from the other sides, however plausible they may be. Yet, the conflicting sides have no strategy or clear solution to their wrangles.

Much as Muslims should try to find their own solutions, they can still seek for external solutions. That’s why the Tripartite Committee comprising of the Government, Old Kampala and Kibuli groups should be given chance to contribute to finding solutions. Its success will depend on the seriousness of the parties involved.

Prof. Kateregga presented this paper to the Uganda Muslim Youth Assembly Ramadan Seminar on Sunday 12, August 2012, at Kibuli Primary Teachers College in Kampala.

SOURCE: CAMPUS JOURNAL

Aug14

Acceptance Speech by Abasi Kiyimba on Recognition as “Achiever of the Year 2012,” upon his promotion to the rank of Professor of Literature at Makerere University

Posted on August 14, 2012 by Uganda Muslim Brothers and Sisters

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UGANDA MUSLIM YOUTH ASSEMBLY (UMYA)

Recognised and honoured by the Uganda Muslim Network (UMNET), an umbrella organization for Muslim NGOs in Uganda, on 5th August, 2012.

Your eminences the Sheikhs, the Vice-chairman of UMYA, Leaders of Uganda Muslim Network, leaders of the Muslim Community, brothers and sisters,

Asalaam Alaikum

My standing here today is an early indication of my acceptance of the recognition accorded to me by members of the Muslim community. I consider this as a great honour to me, my family and my friends. It is an indelible vote of confidence by the community, and I am quite humbled by gratitude.

As I prepare to accept this honour, I am mindful of the fact whereas it is the Muslim community extending to me this gesture of recognition, the Professorship we are talking about has been awarded by Uganda’s leading secular University. This is necessarily a contradiction, at least on the surface of it. I am also aware that as a community, we have come this far because there are numerous achievers before me. That I should be singled out for recognition and honour is an act of providence, and I thank Allah.

My understanding of this recognition is that it has as much to do with my teaching of literature as it does with my work in the Muslim community. I will therefore speak to both, in order to put my acceptance of this honour in its proper context.
I am by training and practice a teacher of English language and literature. This training has brought to me feelings of pleasure and contradiction at various times in my private and public life. It has placed in my hands command of the language of our colonial masters, with whom I have been at war both for their colonial exploits in my country, and for the anti-Islamic stance that they exhibited at in the early years of the creation of the Ugandan state and years thereafter. But this language has taken me to places and brought me in contact with people and opportunities that would have been inaccessible to me. It has also given me special access to the keys of our education system, which is locked and unlocked using the English language.

Of importance to this occasion is the fact that this training, and my career as a teacher, have given me a special entry point into Islamic work, an entry whose mode was defined by circumstances around me. I recall that at the beginning of my career, when I had just graduated as a teacher of English language and literature, I met Haji Abbas Mukasa Kaawaase (former HM of Kibuli SS) in the Ministry of Education, when I was following up my posting as a Graduate Trained teacher of English in the ministry of Education. He asked me to go to Kibuli because he needed a teacher of English. It was a rare honour to be the recipient of such a request by the HM of Kibuli, but I declined. In the same premises, I met Ismail Ddungu Lwanga, also unknown to me then. He also wanted me to go to Kibuli. I again said no. I explained to both Haji Kaawaase and Haji Ddungu why I had to go Kako Secondary school. There was a lot of work to be done in the non-Muslim schools, which I had gone through in my formative years. There are Muslim students there who needed guidance, and non-Muslim students who needed to be liberated from their prejudices and myths of Muslim incompetence.

I recalled that in my secondary school days at Busoga College Mwiri, having on staff a Muslim teacher in the person of Mahmoud Zinda Ssali was very inspiring to the Muslim students in the school. He was a fine Mathematics teacher, and was also regular with his prayers, including trekking down to Kakira mosque every Friday for Juma prayers. This example has lived with me for the past 40 years. The other secret ambition I had was to use the English language to present an inspiring example of a competitive Muslim to both the Muslims and non-Muslims in a non-Muslim setting.
I have taught English language and literature at Makerere University at various levels – Teaching Assistant, Assistant Lecturer, Lecturer, Senior Lecturer, Associate Professor and now Professor. At the same time, I have been a participant observer in activities and developments within the Muslim community. As a teacher of literature, I have taught on several courses involving big time writers like Shakespeare, Bernard Shaw, George Orwell, John Keats, Jane Austen, Wole Soyinka, Chinua Achebe, Ngugi wa Thiongo and others. I have also supervised higher degree theses. But it is my work in the Muslim community that has given me relevance in the Muslim community. My thinking is that if I had confined myself to the literature classroom, there would have been little to note about me in the Muslim community.
My most important work in the Muslim community is that done under the auspices of the Makerere University Muslim Students Association (MUMSA). This work went hand in hand with that of teaching in the Department of Literature, and a rhythm was established that made the work seem like one to me. The normal day for me started with work in the office and class, teaching Shakespeare, Charles Dickens, Literary Linguistics and Oral Literature. And it would conclude with a MUMSA executive meeting in the University mosque or a mobilization tour of Muslim students in the halls o residence, and organizing the next Muslim student’s seminar in some secondary school over the weekend. And during the vacation, we would travel the width and length of the country mobilizing parents to take their children to school and to be good Muslims. This was particularly necessary, in the wake of the departure of Idi Amin from the presidency of this country. In the process of this work, I have met interesting people across the country. They include: Haji Uthman Kitimbo in Busoga, the Manafas in Bugisu, Badru Ramadhan Balikagira in Bunyoro, Zakaria Risasi in West Nile, Sheikh Abdunoor Kaduyyu in Ankole, Sheikh Bitamazire and Haji Ausi Rwakaikara in Bunyoro, and others.
The present promotion to the rank Professor is mainly based on publications in the discipline of literature. So I must say something about that. My first writing, published in Dhana (the Literary Journal of the Department of Literature), was written in the year 1982. It is entitled “A Uganda without a Tribe,” and it is still read in literary circles today. The second publication was entitled: ions in this categoryPerspective,” published in MAWAZO, the Makerere Journal of Arts and Social Sciences. Over the years, there have been many others, leading to this promotion. To apply for promotion, you must submit “selected publications.” This means that you select your best. My most important publication in this area is entitled: “The Ghost of Idi Amin in Ugandan Literature.” It has been followed by twenty others, and more are still coming. Significant among the forthcoming publications is the translation of Okot P’Bitek’s famous poem Song of Lawino into Luganda, soon coming out as Omulanga gwa Lawino with Fountain publishers.

Alongside these publications, I also wrote on Islamic subjects. My first publication in this line is entitled: “The Problem of Muslim Education in Uganda,” published in the year 1986. This was followed by others such as “Islam in Uganda through one hundred and forty years,” “The Education of Muslim Women,” “Portraits of Islam in the Ugandan Press,” Islam and Mordern Science,” and will soon be followed by a publication on legal reforms in Uganda, especially based on the attempts to impose the Domestic Relations Bill. The most dramatic of my publications in the area of Islam in Uganda is entitled: “Is the 1979 Muslim Blood Bath in Bushenyi History? Publications in this category are sufficient to cause promotion to the rank of Associate Professor at the very least, but those considered by Makerere are those in Literature, so I had to work hard to provide those.
Tribute
My understanding of the Professorship therefore is that it is the cumulative total of my work. I therefore wish to pay tribute to all persons who have made this road smooth. The Islamic work I have done, as well as many of the publications, have been a joint effort. We have worked as a team with Muslims in my generation. I want to use this moment to pay tribute to some members of the team, among them Imaam Kasozi, Ahmad Sengendo, Hussein Kyanjo, Muhammad Mayanja, Dauda Semujju, Dr. Khalid Yusuf Nsubuga, Immanullah Kalinaki, Ibrahim Matovu, Masud Myalo, Muhammad Kateregga, Haruna Chemisto, and others. Talking specifically about Haruna Chemisto and Immanullah Kalinaki, these are the people who mentored us into Islamic work – Kalinaki through MUMSA and Chemisto through UMYA. And of course Muhammad Mayanja, in his ystematic and professional way, has patiently taught us to raise the stakes of our work from ordinary Dawah work to another level. Ahmad Bisegerwa has been a special friend, and I must acknowledge his multiple contributions in a special way. There is a sense in which he has been the moving spirit of a large part of the work. Immam Kasozi has been a great companion, helping with research for the publications, but also executing several field tasks which have fed into my writing work. Ahmad Sengendo and I had to decide who goes to Mbale and who remains at Makerere when the Islamic University was starting. We have since played as a team.

I must also mention two very important Islamic workers that have been central to Islamic worker in this country. One is Erias Sirivakuno Kimbugwe, and the other Nasser Kiwanuka. Erias Sirivakuno Kimbugwe (my brother in-law), has been on the scene of Islamic activism as longer as I remember, starting with the student Islamic seminars of the 1980s where he spear-headed the fight against Qadianism, and as editor of the Makererean Muslim magazine where he was my boss. He was also one of the key people in the revival of the Uganda Muslim Youth Assembly in the late 1980s, where he served as coordinator for Rubaga division. And now as the Director and initiator of the Hawa Secondary school project, he has contributed massively to the education of Muslim children as well Ugandan children in general. Nasser Kiwanuka has been very central to the work of the Uganda Muslim Youth Assembly (UMYA), with which I have been associated for the past 28 years. In particular, he has managed with distinction, our most important institution – Bweyogerere Secondary school in the Hassan Turabi Education Centre at Bweyogerere. The community owes all these people a great debt of gratitude, and I consider myself privileged to be associated with them.

Elders
We were lucky to have elders in the Muslim community who treated us with consideration and respect when we were young, and gave us this sense of self-worth that has been so vital in our growth. I wish to pay tribute to elders like: Haji Husein Male, the late Haji Muhammad Mayanja Kitunzi, Sheikh Ahmad Kiggundu (the father of Sheikh Sam Ahmad Sentongo), Haji Muhammad Kiggundu (of Kyanja, the father Haji Ahmad Bisegerwa), the late Haji Nasib Mukasa of Bweyogerere, Haj Mukasa Kawase, the late Haj Twaha Senyondo, Prince Badru Kakungulu, Sheikh Muhammad Kizza, Haji Amiisi Bireke, Abdu Juma Biramahire, Muhammad Katalaga, Juma Walusimbi, Dauda Kamya, Abdu Magala Ssuubi, Ibrahim Seguya, Abbas Seguya, Mustafa Mutyaba, and others.
Schoolmates
My distinguished school mates at Mwiri and elsewhere include Hon. Basoga Nsadhu (RIP), Fagil Mandy, Chrles Onyango Obbo, Dr. Yasin Ziraba of the Faculty of Technology at Makerere, Prof. Barnabas Nawangwe of Technology at Makerere, Prof. Yoswa Dambisya, Professor of Medicine in South Africa, Tiwaidha Kyama, Justice Egonda Ntende, Elly Turyamubona (a high court judge), Ismail Ndifuna (formerly the Medical Superintendent at Old Kampala Hospital and Yusuf Ngoma Ngime (working in President’s office). Of special value to me is Engineer Hassan Kakaire, because of all the people with whom we ate Mwiri posho, he is the one I encounter most frequently. I also remember with special distinction, the Muslims with who we shared the literary calling. They include: Headmistress Aisha Lubega of Nabisunsa, Sulait Sessanga of Revenue Authority, and there was also Fatuma Senyondo (later Fatuma Lubega) whom I did not get to know well at the personal level. Badru Lubega Wagwa, whom I later came to deal closely with, was a ahead of us by two years, but as history showed later, he had interests in our class.
Former students:
I want to pay tribute to my students, both in the literature class and in MUMSA, for continuing to be my inspiration by the way treat me. Among the students in literature, some have become colleagues, but we continue to live in harmony and to work together. They include: Hon. Nyombi Tembo, Dr. Masaasi Masagazi (Assoc. Prof), Ms Geraldine Nakatumba Bukenya of the National Curriculum Development Center (NCDC), Major Shaban Bantariza, former UPDF spokesman, Mr. Dan Kyagaba of Uganda National Examinations Boards (UNEB), the late author Mr. Solomon Mpalanyi and dramactors Mr. Joy Matovu and Charles Ssenkubuge, Dr. Francis Nakiwala, the Head of literature department at Kyambogo University, Esther Mwambu who works in Parliament, Dr. Mercy Mirembe (Assoc Prof), for MDD Head of Department (MUK), Mr. Aloysious Kwitonda, literature department (MUK), Dr. Dominica Dipio (Assoc Prof), Dr Okello Ogwang (Assoc Prof), Monica Chibita (Assoc Prof), Susan Kiguli (Head, Department of Literature), Aaron Mushengyezi (Head Department of Mass Communication), Jessica Aguti Assoc Prof), Ms Viola Naluwoza of the Linguistic section (MUK), Mr. Kizza Mukasa (Luganda Section), Onapito Ekomoloit, Andrew Mwenda, Mr. David Ouma Balikowa (Monitor Newspaper editor), Mr. Tamale Mirundi, Ms Charlotte Karungi (a lecturer in history), Paul Bukenya (PRO) Electoral Commission, and hundreds of others that I run into on a daily basis in public offices. Many are teachers, MPs and public servants and businessmen. Among the most interesting students I have taught is Dr. Christopher Kirunda, who taught me in O and A level at Mwiri, but found himself in my class when he came to do his Masters at Makerere. At least six of my students have reached the rank of Associate Professor, and there may be others.

There are students who are very pleasing to me. These are people who have been to my class, but are also colleagues in the Muslim community. These include: Dr. Ahmad Luwaga, Ali Nkonge Kyeyune, Isa Kikungwe, Dr. Sarah Namulondo (Lecturer in Literature, MUK), Isa Matovu, Yusuf Serunkuuma. I taught Hussein Kyanjo briefly in S6 in a GP class in Masaka Secondary school, when I was stationed in Kako secondary school. And finally, there are students who have gone through my tutorship in MUMSA. These students continue to be my companions in Islamic work, and they give special meaning to my professorship. I fear to start mentioning names here because I may take for ever. Some of the inevitable ones are: Sulaiman Kibira, Lubega Kaddunabbi, Latif Sebaggala, Karim Kaliisa, His Lordship Erias Kisawuzi, Bruhane Mugerwa, President Asuman Basalirwa, Musa Kayira (my idea of a hardworking and self-made man), Ahmad Sentamu, Muhammad Sekatawa, and others.

Of particular significance during my term as patron o MUMSA was the growth of Muslim female human resource. A group of very serious-minded sisters emerged and took charge of Islamic work alongside their male counterparts. Those that I remember off-hand during my patronship include: Zam Zam Naggujja (Lawyer), Janat Naluyimbazi, Mariam Nankya, Zam Zam Nakamatte, Yudaya Mukulembeze, Nuruh Nakintu, Rahma Nabwanika, Joweria Namusoke, Hadija Nakimwero, Jalia Mworobe, Hamida Tushemereirwe, Hindu Namugga, Rehema Kisitu, and others. One member of this group is now very close to me. Let me use this opportunity to introduce Mrs Rahma Kiyimba. This team of vibrant graduates has joined the historicals like Aida Namukasa and Sarah Nakabuye, who for a long time carried the female portion of Islamic work on their lone shoulders.

I have also had the very rare honour of having my own daughter (Safina Nalubowa) going through the MUMSA system while I am still part of it. And so has my son in law, Fazhil Mwesigwa Kyeyune. Safina has now made me a grandfather of two, so far. As I write, I have two other daughters in MUMSA, both of the College of Engineerng, Design Art and Technology. The other daughter I doing statistics in Kyambogo University.

I want to acknowledge the new blood vibrating in the Muslim community in MUMSA, IUIU, Kyambogo and other Universities. Its continued growth is inspirational and a re-assurance tthat the community has a future. Particularly noteworthy is the emergence of vigourous and informed Muslim manpower from the Islamic University in Uganda to join the MUMSA team. The names of Muhammad Ali Serugo, Darwas Mwanje Kavuma, Musa Mpugu, Ali Mugagga Kasule, Bumali Lubogoyi and others, are now part of the rhythm of Islamic work in Uganda. These are all very pleasing developments, indicative of a community on the move, and I am proud to associate my professorship with it. And may Allah bless us with many more professorships.

The above is a sum total of my experiences, and the context and relevance of my Professorship to the Muslim community, and against the above background, I am very pleased to accept the honour and recognition accorded to me by UMNET. I thank you very much.

Aug7

Why is the Muslim community so proud of Abbasi Kiyimba?

Posted on August 7, 2012 by Uganda Muslim Brothers and Sisters

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By AHMAD LUWAGA

Summary: Having assumed the scarce scholarly rank of Professor of Literature, Abasi Kiyimba has been crowned the ‘Academic Achiever of the Year’ by the Uganda Muslim Network, an umbrella organization that unites Muslim NGOs. Dr. Ahmad Luwaga retraces the steps of the resolute Muslim activist whose investigation into the 1979 massacre of Muslims in Ankole reportedly piled panic in the heart of President Museveni.

Let me start with explaining why I think I am the most suitable person to introduce Prof. Abasi Kiyimba. I first met Kiyimba in 1981 when I was a student in Senior Four and he was a student teacher, teaching the English language and Literature. I remember him vividly because he brought life into the teaching of English, into Islamic Work and into debating life at Kako Secondary School (Masaka).

He was a confident young man that spoke English in a manner admired by everybody in the school. As Muslim students, we were very proud of him. The subject of Literature, which until then was thought to be difficult, became popular with many students.

Early Life
Abasi Kiyimba was born in 1958 to Haji Muhamudu Kalyango of Kalama Village in Kyamulibwa Sub-County, Kalungu District. His grandfather is the late Haji Juma Mwanje of Kiwesa, Bukulula Kalungu. His mother, the late Aisha Najjuma is the daughter of Sheikh Abdallah Sekimwanyi, the founder of the African Muslim Community – Bukoto Natete.

Following the death of his mother in 1963, Kiyimba was brought up jointly by his father, his grandparents, and his maternal uncle, Haji Yahya Lule. Haji Lule and Sheikh Uthman Kiyimba made significant impressions on his life.

Education
Kiyimba went to Lutengo Primary School (Masaka), then to Busoga College Mwiri for his Ordinary and Advanced levels and to Makerere University for his first degree in English and Literature. He won a scholarship to study Master of Literary Linguistics at the University of Strathclyde in the United Kingdom. He finally attained a PhD in Literature at the University of Dar es Salaam (Tanzania).

At Mwiri, Kiyimba was a strong debater, competitive novel reader and excelled in the English language. Indeed, in the year 1976 when he sat his for Ordinary Level exams, there were two distinctions in the whole country – one in Mwiri and the other in Budo – the one in Mwiri belonged to Abasi Kiyimba.

His distinguished schoolmates at Mwiri include former Information Minister Basoga Nsadhu, Dr. Yasin Ziraba of the Makerere University Faculty of Technology, Prof. Barnabas Nawangwe (Technology – Makerere), and Prof. Yoswa Dambisya who teaches medicine in South Africa.

Career at Makerere
Prof. Kiyimba’s teaching career at Makerere started in 1982 as a Teaching Assistant. In 1996, he was promoted to Senior Lecturer. 11 years later he became Associate Professor, and on 11, July 2012, Kiyimba was promoted to Professor of Literature.

Such promotion to Professor of Literature was last seen in the Department in 1982 with Prof. Timothy Wangusa, along with an honorary professorship in Creative Writing awarded to the late Professor Okot P’Bitek. These promotions have mainly hinged upon publications in the area of Literature. Kiyimba has 22 publications in this area, with his most memorable being The Ghost of Idi Amin in Ugandan Literature.

Professor Kiyimba has also researched and written in the area of Islam. He is the author of Islam and Modern Science, The Problem of Muslim Education in Uganda, Islam in Uganda Through One Hundred and Forty Years, The 1979 Muslim Blood Bath in Bushenyi and others.

Three of his writings: A Ugandan without a Tribe, The Ghost of Idi Amin in Ugandan Literature and Islam and Modern Science have won international writing awards. His major forthcoming publications include: Law and Religious Conflict in Uganda: The case of the Domestic Relations Bill in Uganda, Proverbial Imagery in Contemporary Political Discourse in Uganda, and a Luganda Translation of Okot P’Bitek’s Song of Lawino entitled Omulanga gwa Lawino.

At Makerere, he has served in several areas of responsibility, notable among them being:
• Head of Literature and Mass Communication
• Deputy Dean Arts
• Member of Senate

Countries visited
The Professor is fairly well travelled. He has been to France, the United States, Britain, Saudi Arabia, the United Arab Emirates, Egypt, Malta, Morocco, Tanzania, Kenya, Zimbabwe, Pakistan, Chad, Libya, Sudan, South Africa, Zaire (now DR Congo), Burundi and others; and has presented papers on Islamic and Literary subjects.

He has delivered papers to University audiences in Dar es Salaam, Harare, Nairobi, Edinburgh, Birmingham, Sterling, Dundee, Glasgow, Kent, London, and has spoken on BBC literary programmes, and has featured in major literary publications like the London-based Conch Newspaper.

A Determined Teacher
Prof. Abasi Kiyimba trained as a teacher of English at Makerere, and he taught English at Kako Secondary School and Kampala High School in the early years of his career.

The larger part of Kiyimba’s teaching career is characterized by consistence that has been developed over the thirty years he has been at work. He says, “I do things fairly but firmly.” When it is time to get tough with students, he gets tough, especially with those who louse with their coursework assignments. “Some of them get annoyed at first but later come to realise that I act out of a spirit of fairness,” he says. “That is why many of my former students remain friends despite the difficult times we may go through.”

Former students
While talking about his former students, Kiyimba is proud to mention Dr. Ahmad Luwaga, Isa Kikungwe, Geraldine Nakatumba Bukenya of the National Curriculum Development Center and former army spokesperson Lt. Col. Shaban and thousands more. Among the most interesting students he has taught is Christopher Kirunda, who was once his teacher at secondary school, but found himself in Kiyimba’s class when he came to do Masters at Makerere.

Kiyimba in the Muslim Community
As he made his entry into Makerere University in 1979, former President Idi Amin Dada was making his exit from Uganda, deposed by invading Tanzanian forces. These were very trying moments for members of the Muslim Community in Uganda. “It gave us an immediate role in the community,” he recalls.

Led by Hajj Imanullah Kalinaki, who is now Kawempe Division Education Officer, Kiyimba, together with Ahmad Kaweesa Sengendo (currently Rector of the Islamic University in Uganda) and others, traversed the width and breadth of the country, comforting Muslims who were feeling threatened by the events that followed Amin’s ouster.

They were later joined by Sam Ahmad Sentongo (now the Makerere University Imam), Imaam Idi Kasozi of Uganda Muslim Youth Assembly and Hajj Hussein Kyanjo, the Justice Forum Secretary-General and Member of Parliament. They read extensively the books of Sayyid Qutub, Muhammad Qutb, Muhammad Hamidullah, Abu Ala Maududi, Yusuf Al-Qardawi, Hassan al Banna and others, and expanded their vision of Islam as a universal religion. They organized seminars for Muslim students at Secondary level.

In 1987, Kiyimba became the Patron of the Makerere University Muslim Students Association, succeeding the formidable Pakistan-born Muhammad Afzal Chaudry. As Patron, he achieved many feats including organising annual Daawah (Islamic teaching and preaching) caravans to different districts of Uganda.

He also spearheaded the construction of the new University mosque, and particularly resisted attempts and pressures to relocate the University Mosque from the University main gate. He recalls telling off former Dean of students George Kihuguru that the Muslims would rather remain in their small mosque at the main gate than build a bigger one elsewhere. Kihuguru and whoever he was representing backed off.

Kiyimba is also remembered for fighting attempts to introduce pork on the menu of the halls of residence at Makerere University, which was being pushed by former Vice Chancellor Professor George Kirya.

As National Chairman of the Uganda Muslim Youth Assembly (UMYA), Kiyimba has been part of a versatile team that has made an indelible impact on the Uganda Muslim Community, especially in the area of formal education. UMYA runs an education centre at Bweyogerere which teaches students from Nursery to Advanced Level, and sponsors several needy students in various schools. Its members have also traversed the country, encouraging Muslims to take their children to school.

UMYA has also participated prominently in Aids awareness educational programmes. The organization is known for the Ramadhan seminars that it organises annually to debate topical issues in the Ugandan society.

He is also on record for his contribution to the fight against attempts to encroach on the freedoms of worship of the Muslims when Government attempted to introduce the Domestic Relations Bill.

He also spoke out loud and clear when Muslims were being detained incommunicado in ‘safe houses’ in the 1990s.

With the above general remarks, I present to you Professor Abasi Kiyimba, recognized by Makerere University years after the Muslim community recognized him.

SOURCE: CAMPUS JOURNAL

Jul14

What does it take to be Promoted to Professor?

Posted on July 14, 2012 by Uganda Muslim Brothers and Sisters

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Dear Brothers and Sisters,

Asalaam Alaikum.

I am still struggling to recover from the shock that comes with this kind of news. I am also greatly humbled by the amount of goodwill manifested by members of the community in the face of this news, and I am praying to Allah to make me fully deserving of the acclamation I have received from the community. I have read through all the messages on the UMBS, as well those that came privately to my mail, and I am highly appreciative and thankful for all of them. The one from my daughter Khadija Nakinsige was particularly touching. I have also received plenty of calls as well as SMS messages. And of course there is the special message from AbdulHakim Sekandi and the very kind attention from the MUMSA walk-in.

Many of the messages and telephone calls have also been accompanied with questions seeking clarification on one issue or another relating to the Professorship. I am not able to answer all of them, but there is one question I considered important to answer ahead of the MUMSA walk-in of Sunday.

· What exactly does it require for one to be promoted to the rank of Professor?

In the Makerere system, which we inherit from Britain, there six academic ranks. They are:

- Teaching Assistant

- Assistant Lecturer

- Lecturer

- Senior Lecturer

- Associate Professor

- Professor

(The Americans have three only – Professor, Associate Professor and Assistant Professor.)

When one graduates with an upper second or first class degree, one is appointed as Teaching Assistant on two year contract, renewable once. Within these four years, one is expected to work for and acquire a masters degree. If one shows progress towards completing the MA but fails to complete within the three years, the contract may be renewed a second and final time. If one fails to get the MA in the six years, one is considered unsuitable for a University teaching career.

When one gets the MA, one is appointed as Assistant lecturer. This is a regular but transitional appointment. It is understood that one will use it to work for a PhD. When one gets the PhD, one can then be promoted/appointed to the rank of Lecturer. One can also come from outside with their PhD and apply directly for appointment as Lecturer.

Generally, people who teach at University are called Lecturers; but formally, this is only the third rank in the hierarchy. This information is important because some people are very sensitive and they get offended when called lecturers if they are above it, just like some Professors get offended when they are called Dr. (I promise I will not be one of these).

From Lecturer onwards, progress is by publication. In the Makerere system, one needs three peer-reviewed publications to become a Senior Lecturer, with evidence of supervising at least one MA student and attendance at international conferences. It is at this stage that we begin to distinguish between an academic and a scholar. The academic makes sharp on the spot analysis of research material, and successfully works for qualifications like MA and PhD. The scholar makes original contributions to knowledge through digesting available scholarship and adding his/her own. Acquiring a PhD is the top academic achievement; and publishing in order to progress from Lecturer to Senior Lecturer is the beginning of scholarship. To move from Senior Lecturer to Associate Professor, Makerere requires one to submit three new publications, which will go for international vetting. One should also show evidence of supervising to completion at least three graduate students (since previous promotion) and attendance at international conferences. And to be promoted to Professor, one should submit at least five new publications, which will go for international vetting. One must also show evidence of supervising to completion at least five graduate students, attendance at international conferences as well as membership of professional association in your field of expertise. The time taken in this process depends on individuals’ commitment.

It should also be added that the publications we are talking about are those in one’s official area of specialization. In my case, while Makerere takes note of my publications in the area of Islam, the ones that are considered for promotional purposes are those in literature.

When publications are sent for international vetting, the period that follows can be very agonising. Makerere usually sends it papers to the UK, US, Canada, Kenya, Nigeria, South Arica and India, The applicant has no way of knowing the country or the vetters themselves. Some vetters take their time. Papers have been known to take up to five years or more. I was lucky that in my case it took one year. Also, report can return a negative assessment. This is one of the greatest humiliations in a University teacher’s career. It is the one thing that makes colleagues fear to submit their papers.

The retirement age for University staff is 60, but Associate Professor get an extension of five years, and Professors 10 years.

The other relevant information that I want to provide is that when becomes a senior lecturer, one qualifies to head an academic unit like a Department or School (or faculty in the old arrangement). To become a Principal of a college, or Vice Chancellor/Deputy Vice Chancellor, one should be Associate Professor or Professor.

Someone has asked the question of how many Professors Makerere promoted since it was established, and how many of these are Muslim. I do not have this information at hand, but it is public information that can be sought from the human resource office. I suggest that Yahya Seremba or Shaban Kalema walk to the University Human Resource office and acquire this information and share it with us.

I hope you find this information useful, and I look forward to seeing you all on Sunday.

Many salaams and thanks for all your goodwill.

Abasi Kiyimba

–
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ UMBS is a registered organization devoted to matters of interest to Muslims in Uganda.Muslims from other countries are welcome to join us too. Follow us on Facebook at: http://www.facebook.com/pages/Uganda-Muslim-Brothers-Sisters/128372957263072. Follow us on Twitter at: http://twitter.com/#!/UMBSFORUM. To donate to UMBS activities, click on: http://um-bs.com/donate/ or just deposit money on UMBS Bank A/C at Bank of Africa:07074320002 . Join UMBS forum on facebook at:https://www.facebook.com/groups/ugandamuslimbrotherssis/.

May18

UMBS’s Aisha Omar Kabanda Meets Kampala Tycoon, Wavamuno

Posted on May 18, 2012 by Uganda Muslim Brothers and Sisters

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Sir-Gordon-Wavamunno

I was assigned by UMNet to contact Prof. Wavamunno on the sponsorship of the First National Muslim Conference on the 3^rd June 2012. To me it was a moment of coming to terms with what other persons think about the Muslim Conflict in Uganda.

Background: Prof. Wava told me he grew up in a Muslim family and knows every bit of swala and told me he could lead me. He recited Surat Alfatiha to prove his point. Of course because of time I think he had forgotten some verses but he knows something. He added that 25% of his relatives from his paternal side are Muslims but regretted that those Muslims that grew up with them and were raised by his grand pa refer to them as Bakafiiri. He added that some of them have terrible hearts and can easily eliminate one’s being. And to him, this is how some Muslims in Uganda have decided to portray the Deen and themselves which to him get a very bad opinion.

He wondered; what a hell do very rich and very well connect people want in Muslim affairs! Posing the same question I had read on the forum the same day; ‘how come for us we do not indulge ourselves in Namirembe or Rubaga matters!’ He however also recalled he had ever served his church and revealed, ‘I was a member of a seven man’s Board of the Church of Uganda that is so powerful that it can even suck an Arch Bishop but I was there as a servant.’ He added that he resigned when he got disturbed by some tendencies there also.

He added, people with money should help to build other mosques but not to disturb the already running mosques. He said each political head in this country has been coming with his team of leadership of the Muslim Community other than Amin who forced the community together. Someone should have built on Amin’s effort but not to undo all this effort and sale the little he had saved for the Muslim.

He however pointed out that one fundamental issue that must be ironed out is not to make the title of Sheikh requirement for such a Management portfolio adding that this is the same problem with the churches. In his opinions spiritual leadership should be separated from management and that management would require knowledge of the person’s background and experience.

He also wondered why Muslims have so many groups taking people to Mecca! adding that these groups bring in unhealthy completion which is not necessary in matters of faith. They also go to Rome but under the church of Uganda.

He cautioned UMNet to be ready for a much longer Journey of trying to change Muslims attitude to focus on development.

By the way this gentleman has so far received 103 international Awards.Mr Gordon Wavamunno, the owner of the Spear Group of Companies that has subsidiaries like Wavah Broadcasting Services TV (WBS), Spear Motors Limited, GM Tumpeco and Wavah Water has won several awards as far as this country’s business and investment records can reveal.

Amazingly, he says that he did not get his first Shs1m from any of his known establishments. Unlike many youths of this generation who get their first Shs1m off their salaries, Wavamunno made his first Shs1m way back in 1966 but not from a salary.

May5

Celebrity Musician Omulangila Suuna embraced Islam Yesterday

Posted on May 5, 2012 by Uganda Muslim Brothers and Sisters

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ALLAHU AKBAR.
Allah guides Whom He wills. One of Uganda’s most talented morally upright musician a.k ‘OS’, Omulangira Suuna embraced Islam yesterday in one of the masjids in Kampala.

Having been born on 25th December, he was named Emmanuel, but after a lifetime quest for the truth of the Almighty and comparing between the available faiths, islam passed the test and he has joined the ranks of other Ugandan and international celebrities who have embraced Islam over the years and among them is Mike Tyson,Muhammad Ali,Micheal Jackson,Basta Rymes,Ice Cube,Loon, Frank Rebery, the list is endless.

Unlike Jose Chameleon, Omulangira Suuna now Abdulshakur,has vowed to die a Muslim mentioning how Islam is bigger than everything including his life,soul and wife. Luckily, his wife is a Muslim and she has played a lot in helping him discover the truth which he has admired all his life having lived and worked with many of his Muslim friends.

Now what all Muslims are asking is:

WHAT NEXT FOR OS SUUNA NOW ? IS HE GOING TO LEAVE SINGING?

This is not the first priority or obligation for any new Muslim. His task,obligation and duty is to study Islam. As a new Muslim, he is not forced to dump his singing proffesion without first learning why he should. This will take him time since he is a new born in Islam. We should not feed him with cassave yet his stage is breast milk.
All Islamic scholars teach us that a convert’s first duty is to study and learn, if his livelihood is a haram one in which he has invested his money, he should not dump it immediately thereby causing him financial loss, he should run it to a stage where he can harvest his money at the best profits.

Islam should not be a reason for any financial loss to him but a benefit. Before one continues to ask about singing, We Muslims who have listened to hundreds of Khutubas still enjoy Music,listen to it and even praise Muslim Singers,so we should correct our errors before we peep into other people errors

ALI KYESWA
UMBS member in Kampala

Apr16

Sean Stone, the son of famed Hollywood director Oliver Stone, embraced Islam

Posted on April 16, 2012 by Uganda Muslim Brothers and Sisters

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Sean

Dear UMBS,
Sean Stone, the 27 year old filmmaker embraced Islam while working on a documentary in Iran. Stone maintained that his embracement of Islam should not be seen as a renunciation of other faiths and that he embraced Prophet Muhammad (saas) along with other prophets.

“Being there, seeing Islam in practice, having read Quran , having studied Islam at Oxford and Princeton both, I just feel that is an extension of Judeo-Christian heritage and Mohammed is a prophet in that same line going back to Abraham. I reaffirm my belief in God…”

In another statement to CNN, Sean Stone said:“Clash of civilization is nonsense. We have heard this model especially since the 90s particular. and this conception that Jews, Christians, and Muslims cannot live in harmony. I want to end that, that rhetoric and say I am a Jewish, Christian, Muslim, and I want to be able to understand all three religions and have a dialogue with people from all across the border.”

Regarding how his father responded his decision, Stone said:

“He [Oliver Stone] said Allah be with you.”

Apr6

Who is Professor, Dr. Omar Hassan Kasule:Pioneer in Integrating Islamic Medicine into Medical Practice and Teaching

Posted on April 6, 2012 by Uganda Muslim Brothers and Sisters

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Dr. Omar Hasan K. Kasule: Pioneer in Integrating Islamic Medicine into Medical Practice and Teaching

Omar Hasan Kasule, MBChB (MUK), MPH, DrPH (Harvard) graduated from Makerere University in Uganda and subsequently obtained his postgraduate training in public health, including a doctorate in epidemiology, from Harvard University. He was a fellow at Harvard and taught a course on the delivery of maternal and child health services. At the Harvard Dana Farber Cancer Institute in Boston, Massachusetts, he worked on cancer clinical trials and analysis of cancer epidemiological data from the Eastern Cooperative Oncology Group (ECOG). Additionally, Dr. Kasule obtained a certification in Arabic and Islamic studies from Bilal institute in Kampala, Uganda.

click on the link below to get the whole profile
Dr.Omar Kasule Biography

Enjoy some of Omar’s photos while in Brunei

Apr6

Moses Ali’s contributions to the Uganda Muslim Community

Posted on April 6, 2012 by Uganda Muslim Brothers and Sisters

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Dear Brothers and Sisters,

Assalaam alaikum

Some forumists have said a few uncharitable things about Gen. Moses Ali. Ironically, this was in response to the story about the new developments at IUIU for which Gen. Moses Ali has worked tirelessly.

I wish to make a modest contribution to this debate by listing a few positive things that I know about him to dispel the wrong impression that some people might have formed about him as a result of those submissions:

Until a couple of years ago, Gen. Moses Ali was a Member of IUIU University Council and Chairman of the Finance Committee of the same University. He had been in this position for more than a decade. If there is any progress that the University registered during this period, I believe Moses Ali was part of the efforts that led to that progress.

- In the early nineties, in what came to be known as Haq saga when the former IUIU Rector from Bangladesh tried to kick out some senior Ugandan administrators from the University including Dr. Sengendo and Mr. Haruna Chemisto , Gen. Moses Ali was at the forefront of those who stood their ground and resisted this unfair dismissal. The saga ended by the dismissal of Prof. Haq instead.

A few years ago when government was closing its diplomatic Missions abroad due to budgetary constraints and Riyadh Mission was among those lined up for closure, Gen. Moses Ali is reported to have single handedly defended it during the Cabinet meetings that considered the matter. His core argument was that this Mission served Muslim Pilgrims to Makkah and that it would be unfair to them to close it. Riyadh Mission survived while Missions such as Paris. Bonn, Havanah and Lusaka were closed (though some of them have since been re-opened.)

During his tenure as a Minister of Tourism, several deserving Muslims from all parts of Uganda were appointed to serve on various Boards of government parastatals and institutions under the Ministry. I have a feeling that the good General had a hand in it. Of those I can remember are Mr. Chemisto from Kapchorwa and Hajj Kajoba from Kasawo, Bugerere who served on the Board of Uganda Wild Life Authority or whatever body was in charge of wildlife then. Another is Ms. Fatuma Nsereko, a lecturer at IUIU then who served on the Board governing Sheraton Hotel (Before its privatization).

- Those are only a few things I can recall in the last 15 years. However as we all know, Gen. Ali served in Amin government as a Minister of Finance under whose docket fell the responsibility to distribute the properties and businesses of the departed Asians. Many people who were old enough then talk highly of his even-handedness in the distribution of these properties and of his efforts to empower Muslims to do business. Not to mention the ease with which performed Hajj at that time thank to the foreign exchange afforded by the Ministry of Finance.

I have met many people from West Nile and elsewhere who owe their education to Gen. Moses Ali.While I do not know the extent of his role in the ongoing unfortunate developments in IUIU, I think it is only fair to acknowledge that he is an elder in the community and has made substantial contribution to its development. As such, he deserves our respect.

Abdunur Sekindi

UMBS forumist in Jeddah

Dec18

Combating Negative Stereotypical Images That Are Exchanged Between Components Of Islamic Ummah via Artistic and Cultural Products and Media Messages

Posted on December 18, 2011 by Uganda Muslim Brothers and Sisters

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omar kalinge-nnyago

ISESCO SPONSORED SEMINAR ORGANISED BY ISLAMIC UNIVERSITY IN UGANDA

October 2009

INTRODUCTION

The events of September 11, 2001 and what followed emphasised the need for better understanding between people in Muslim societies and those in non Muslim societies. Between Muslims and non-Muslims. Stereotypes and prejudices seem to have become more dominant in both directions. They are visible in political discourse, in the media and in education. They have become a hindrance to dialogue and cooperation all over the world, including Uganda.

In order to stop these stereotypes from taking root and spreading, it is necessary to develop practical strategies and instruments that take into account the variety of geographical and historical context.

This workshop is a step in this direction. It is hoped that at the end of this session, an understanding of the cultural specificities will be achieved and strategies to combat the negative consequences of stereotype shall be developed and agreed. One of the aims of this workshop is to address the current problems of stereotypes and mutual prejudices. This workshop focuses on the role of the Media and Civil Society.

Definition of terms

Muslim: Follower of the Islamic Faith. One who submits completely to the will of Allah.

Ummah: the Nation of Islam. Muslims regard themselves as members of one nation irrespective of which geographical or political location they live.

PREJUDICES AND STEREOTYPES

We all use stereotypes. They help us classify and identify people based on criteria such as religion, gender, and ethnicity. It is a process of categorisation which has always existed and will always exist because it makes our lives easier.

Stereotypes are common in thought. They are short cuts and real timesavers: everybody knows right away what we are talking about, and therefore stereotypes are used all the time, especially in the media.

The problem with stereotypes is when we begin using them to give negative characteristics to other groups and treat individual members of these groups according to those characteristics. The lack of critical thought and the lack of knowledge favours an unconscious acceptance of the ‘truth’ employed in stereotypes. It is when we don’t know or when we have little information about another group that we accept a stereotype as a real image and start applying this half truth or indeed un truth to the whole group.

Stereotypes are so powerful because they are simple, easily recognisable and enjoy the acceptance of the community in general. But they also discriminate and feed racism and xenophobia. They are essential but in a global world we have to understand how they emerge, how they function and why insufficient information favour negative stereotypes.

What is amusing in one society might be offensive in another. Stereotypes are very convenient when it comes to organising our surroundings in a safe world that belongs to “us” and a disturbing outside world inhabited by “them”.

For a long time, even long before September 11, mass media have produced images of Muslims and Islam as something to be justifiably afraid of. The Muslim Media, especially in the Muslim world has also perpetrated negative stereotypes bout the West. It is worth noting that it is not so much the individual westerner who is stereotyped but Western Culture and Society. In Muslim media, the discourse the West is often synonymous with moral deficiency, cultural incompatibility and religious animosity toward Islam.

The Muslim media users are frequently presented with a self-image as the innocent and defenceless victims against an aggressive West.

As a result of this misrepresentation of the West, both as power holders and societies in the Muslim media, the Western democracy model ends up working against the democratisation effort of the Muslim Societies.

Role of the Media:

There are broadly three positions on this issue.

The role of the media is to report, to provide analysis and to defend the right to do so. If it either reduces or promotes prejudice, so be it.

The media have a responsibility, and in fact a duty, to reflect and promote a set of core values of tolerance and mutual understanding

The role of the media is not only to report what people do and say, but also to consistently question received wisdom and particularly the wisdom of those in power

In 2005, the UN secretary General launched an initiative-Alliance of Civilisations- to address the widening gap between Muslim and Western societies by examining five core areas of society:

Education
Immigration integration
Media
Youth
Political context

In the media filed, researchers have identified how the media in both the Islamic world and West contribute to misinformation, stirred up feelings, and alienation. Although there are different structures in different places, the outcome is the same.

The media cannot tell the citizens what to think. But they tell them what to think about- they set the agenda and understanding by the ideas they plant, the pictures they sketch, and the opinions they offer.

The Western media like to see themselves as independent, dedicated to democracy, and socially responsible, but in reality, profit drives producers to present superficial information and repeat stereotypes.

The news model in the Islamic world is more multifaceted. In some places the media are heavily censored and viewed through filters of national or Islamic identity. In other Muslim states, government control is easing and there is anew diversity in media outlets.

There are extensive opportunities to overcome the media’s shortcomings in both cultures by increasing journalists’ professional skills and cultural sensitivity in avoiding stereotypes, by increasing media diversity, by instilling leadership within the media industry, and by supporting educational-entertainment media, which offer a global perspective.

The emergence of new media such as the internet has made it more difficult to isolate people in the Muslim world. But it has also fostered more prejudices. The internet has created an open and uncontrolled space for information where stereotypes are being used to shape the enemy.

The aim of the UN Alliance of Civilisations is not legislation but awareness and consciousness. But will this new awareness hold when war breaks out and the media come under pressure from both editors and governments?

The media ought to work on a self regulation regime, so that their freedom is ensured more by their conscious actions than by articles of legislation.

In the Western media, Islam is hardly ever covered as a religion, but is something which has to do with politics, fundamentalism, or terrorism.

The Muslim media, on the other hand focuses on love conspiracies and see the western world as a sex fixated people with no moral, uncivilised politics and double standards.

The only way out of this media misery on both sides is education in intercultural relations, an international code of ethics and dialogue on equal terms of respect.

omarkalinge@gmail.com

Dec10

THE STORY OF CALIPHA UTHUMAN(Part Two)

Posted on December 10, 2011 by Uganda Muslim Brothers and Sisters

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Uthman ibn `Affan
The Man With Two Lights
(Part Two)

In the sixth year after the emigration to Madinah, the Prophet (saw – may the peace & blessings of Allah be upon him) decided to perform the `Umrah, so he set out with 1,400 Muslims in pilgrim’s dress, heading towards Makkah, but the Quraish did not allow them to enter the city. The Muslims halted at a place called Hudaibiyah. From there, the Prophet (peace and blessings be upon him) sent a messenger to the Makkans to tell them that the Muslims were there only to perform `Umrah and had not the slightest intention to fight. But the Makkans humiliated the messenger (saw), and he returned without success. The Prophet (saw) then wanted to send someone highly respected by the Quraish, so he chose `Uthman (ra – may Allah be pleased with him), who was from one of the most powerful families in Makkah, the Umayyah family. The Makkans detained him for three days and a rumor reached the Muslim camp that `Uthman (ra) was killed. This outraged the Muslims and, without exception, all of the 1,400 Muslims present pledged that they would stand firm together to avenge `Uthman’ (ra) murder. After everybody had taken the pledge, the Prophet (saw) placed his own right hand on his left hand and took the pledge on behalf of `Uthman (ra). `Uthman (ra) thus secured the unique honor that the Prophet (saw) himself took the pledge on his behalf. The Muslims’ pledge pleased Allah and it was revealed in the Qur’an:

[Surely, Allah was pleased with the believers when they took the
pledge under the tree. Allah knew what was in their hearts. He sent
down tranquility upon them, and rewarded them with near victory.]
(Al-Fath 48:18)

Soon they learned that the rumor of `Uthman’s (ra) death was false. `Uthman (ra) returned from Makkah in the company of an emissary from the Quraish. When `Uthman (ra) came to know about the pledge the Muslims in the camp had taken in his absence, and that the Prophet (saw) had taken the pledge on his behalf, he immediately took the pledge in person.

The Treaty of Hudaibiyah

After considerable discussion, an agreement was arrived at, which came to be known as the Treaty of Hudaibiyah. According to the pact there was to be a truce between the Quraish and the Muslims for a period of 10 years. Each party was free to make its own alliances, but they were not to resort to war. Any person who deserted the Muslims and sought refuge with the Quraish was not to be returned, but any person who escaped from the Quraish to the Muslims was to be returned to the Quraish. It was stipulated that the Muslims were to return to Madinah that year without performing the `Umrah, but they could come to Makkah for three days the following year to perform it, during which time the Quraish would vacate the city for them.

After the pact had been signed, the Muslims sacrificed the animals they had brought with them, broke camp, and started on the return journey to Madinah.

On the face of it, the Treaty of Hudaibiyah appeared to be loaded in favor of the Quraish. Some of the Muslims, particularly `Umar (ra), felt
dissatisfied with the terms of the pact and expressed their dissatisfaction. `Uthman (ra), however, felt satisfied with the terms of the agreement. He was confident that the pact, though apparently in favor of the Quraish, would ultimately turn out to be against them. He said that the Quraish were fast losing their will to resist Islam, and in pursuance of the pact the Muslims and the Quraish would come into contact, and most of the Quraish were likely to accept Islam. While on the way to Madinah, Allah revealed to the Prophet (saw) that the Hudaibiyah pact was indeed a victory for the Muslims, as it would work to their advantage and the disadvantage of the Quraish. When the Prophet (saw) told of these tidings to `Umar (ra) and his other Companions, all of them felt happy.

The assessment of `Uthman (ra) also proved correct, for in the period following the Hudaibiyah pact, many Quraish including such stalwarts
as Khalid ibn Al-Walid and `Amr ibn Al-`Aas (ra – may Allah be pleased with them both) accepted Islam.

`Uthman’s (ra) Generosity

`Uthman’s (ra) generosity was boundless. Even before he became caliph, he was always ready to spend in the cause of Islam and to help the needy with his wealth. On two special occasions he proved to be one of the most generous men of his time.

In AH 9 the Prophet (peace and blessings be upon him) got the news that the Romans were plotting to destroy the newly emerging Islamic state, so he wanted the Muslims to equip themselves and prepare for the attack. That seemed impossible because in that year the Muslims suffered from reduced crops and limited resources, as they had faced an extremely hot summer. They did not have enough resources to meet such a powerful army, and most of the Muslims were poor. This
situation did not stop the Prophet (peace and blessings be upon him). He urged his Companions to prepare for the battle. Every Companion tried his or her best to strengthen the army. The women sold the few jewels they had to help the men prepare for the battle.

Though hundreds of Companions were ready to enter the battlefield, they were short of many things that were required for the battle, such as horses, camels, even swords and spears. The Prophet (saw) told them that this was a matter of life or death for the new Islamic state. The Prophet (saw) made a loud and clear announcement: “Anyone who provides outfits for the soldiers will have all his sins forgiven by Allah.”

The moment `Uthman (ra) heard this, he outfitted two hundred saddled
camels that were to travel to Ash-Sham, and presented them all with 200 ounces of gold as charity. He also fetched 1,000 dinars and cast them into the lap of the Prophet (peace and blessings be upon him). Again and again `Uthman (ra) gave till his charity topped 900 camels and 100 horses, besides the money he paid. Seeing `Uthman’s (ra) generosity,
the Prophet (saw) made the following statement: “From this day on, nothing will harm `Uthman (ra) regardless of what he does.”

In another incident during Abu Bakr’s (ra) caliphate, people faced great
hardships. The land became arid and very few people could find something to eat. The people of Madinah came to Abu Bakr (ra) and asked him to provide them with something that they could survive with.

However, the caliph could not do anything to help them. The treasury was empty and there were no other means to feed the hungry people. At that time, `Uthman (ra) received a huge caravan from Damascus carrying food and other goods. All the merchants gathered at his house asking him to sell them some of the items he received so that they could sell them to the people. `Uthman (ra) asked them to offer him a good price. Though the merchants offered a high price, he kept asking them for a higher price. They offered him the highest price they could and told him that no merchant would be able to pay more than what they had offered. But `Uthman (ra) told them that he would sell the goods to the One Who would pay him 10 times what the merchants had offered, that is, Allah Almighty. `Uthman (ra) then gave away the whole of caravan to the starving people of Madinah and did not charge them anything.

`Umar ibn Al-Khattab (ra), the second caliph of Islam, was stabbed by a Persian slave Abu Lu’ lu’ a Al-Majussi while performing Fajr Prayer. As `Umar (ra) was lying on his death bed, the people around him asked him
to appoint a successor. `Umar (ra) constituted a committee of six people to choose the next caliph from among themselves.

This committee comprised `Ali ibn Abi Talib, `Uthman ibn `Affan,
`Abdur-Rahman ibn `Awf, Sa`d ibn Abi Waqqas, Az-Zubayr ibn Al-`Awam, and Talhah ibn `Ubayd Allah, who were among the most eminent Companions of the Prophet (peace and blessings be upon him) and who had received in their lifetime the tidings of Paradise (ra – may Allah be pleased with them all).

The instructions of `Umar (ra) were that the Selection Committee should choose the successor within three days, and he should assume office on the fourth day. As two days passed by without a decision, the members felt anxious that the time was running out fast, and still no solution to the problem appeared to be in sight. `Abdur-Rahman ibn `Awf (ra) offered to forgo his own claim if others agreed to abide by his decision. All agreed to let `Abdur-Rahman (ra) choose the new caliph. He interviewed each nominee and went about Madinah asking the people for their choice. He finally selected `Uthman (ra) as the new caliph as the majority of the people chose him.

Reign of `Uthman ibn `Affan (644�656 CE)

During the reign of Caliph `Umar (634-644 CE), the Islamic state expanded beyond the borders of the Arab Peninsula into Egypt, Syria, and Iraq. In the subsequent reign of Caliph `Uthman (ra), the expansion
continued on into Persia, India, Russia, China, Turkey, and across North Africa. The Islamic state became rich and powerful, and many people of these regions accepted Islam and learned the recitation of the Qur’an from the early Muslims.

His Life as a Caliph

`Uthman (ra) led a simple life even after becoming the leader of the Islamic state. It would have been easy for a successful businessman such as him to lead a luxurious life, but he never aimed at leading such in this world. His only aim was to taste the pleasure of the hereafter, as he knew that this world is a test and temporary. `Uthman’s (ra) generosity continued after he became caliph.

The caliphs were paid for their services from bait al-mal the treasury but `Uthman (ra) never took any salary for his service to Islam. Not only this, he also developed a custom to free slaves every Friday, look after widows and orphans, and give unlimited charity. His patience and endurance were among the characteristics that made him a successful leader.

His great love and trust in Allah were steadfast. Whatever happened, he never lost trust in Allah and resigned himself completely to the decree of Allah. He was always mindful of Allah, and that guided his actions.

`Uthman’s (ra)love for the Prophet (peace and blessings be upon him) was evident from the way he lived his life. He followed the teachings of
the Prophet (saw) and took them as his source for guidance. As a way of taking care of the Prophet’s (saw) wives, he doubled their allowances.

Opposition and the End

During his caliphate, `Uthman (ra) faced a lot of hostility. His rivals started accusing him of not following the Prophet (saw) and the preceding caliphs. However, the Companions who were true defended him. These accusations never changed him. He remained persistent to be a merciful governor. Even during the time when his foes attacked him, he did not use the treasury funds to shield his house or himself. As
envisaged by Prophet Muhammad (saw), `Uthman’s (ra) enemies relentlessly made his governing difficult by constantly opposing and accusing him. His opponents finally plotted against him, surrounded his house, and encouraged people to kill him.

Many of his advisors asked him to stop the assault but he did not, until he was killed while reciting the Qur’an exactly as the Prophet (saw) had predicted. `Uthman (ra) died as a martyr.

Anas ibn Malik (ra) narrated the following hadith:

The Prophet (saw) once climbed the mountain of Uhud with Abu Bakr, `Umar, and `Uthman (ra – may Allah be pleased with them all). The mountain shook with them. The Prophet said (to the mountain), “Be firm, O Uhud! For on you there is a Prophet, a Siddiq, and two martyrs.” (Sahih Al-Bukhari, Vol. 5, Book 57, Number 24)

Sources:

Ahmad, Abdul Basit. `Uthman bin `Affan, the Third Caliph of Islam
(Jeddah: Darussalam).

Al-Mubarakphuri, Safi-ur-Rahman. Ar-Raheeq Al-Makhtum (The Sealed
Nectar). Riyadh: Dar-us-Salam Publications, 1996.

By Amatullah Abdullah**
November 29, 2005

Nov5

Hajati Mariam Santa Kyeyune’s Story and how she converted to Islam

Posted on November 5, 2011 by Uganda Muslim Brothers and Sisters

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Hajati Mariam Santa Kyeyune was born on Saturday the 23rd of March 1957 and that is how she got her name Santa.

She unfortunately did not have an opportunity to see her late father. Emotionally, she speaks about herself being raised as an orphan from day one and went through a lot of hardships to be where she is now. Our reporter and Zahra gave her a visit and this is what she had to say.

My immediate question to this admiringly well to do lady was how she had a mixture of names i.e Santa, Mariam and Kyeyune ,with a beaming smile on her face, Hajat as she is commonly referred to by many friends and clients and her staff at her Arch Apartments labored to explain. “My parents named me Santa because of my birth date, Saturday.”

Her father left a will that she be taken to a catholic church to be specific, in a Coventry so that she gets entrenched into Christianity.

How did she convert into a Muslim?

Her childhood name being Harriet Santa Kyeyune, Hajati Mariam met a young man,who later became her husband and Father to her children:the late Al-haji Kassim Saad, whom out of strong love, reverted her to Islam.

It took her a month to study and understand the basics of Islam as a way of life, which was very different from the catholic religion. My husband helped me go through the basics like getting abolu-
tion, learning how to perform prayers and reciting Al-fatiha.

“It was challenging from the beginning, but I was lucky that my husband was always there to guide me in almost every- thing.” said Hajati Mariam Kyeyune. But she learnt a lot from Islam, compared to what she knew as a Christian.

So how does she relate with her parents and family, having reverted to Islam

There are certain differences but of course when I go home in Masaka they respect my belief and I respect theirs though at times I tell them this is wrong, this is a mistake, and I ensure that I do not eat chicken or a goat that is not slaughtered by a Muslim.

So, how did she rise to the achievements she has attained?

Hajat Mariam states that she has risen through thick and thin and with very many challenges. But the bottom line is to believe in Allah and work tirelessly hard “I had the privilege of being the favorite daughter in the Kyeyune family, thereby exposing me to different work loads. Right from my Primary one, I used to take care of our family

farm, go to school and do all the errands at home, which greatly prepared me into the hard working woman that I am today.” elaborates Hajat Mariam who is now a single mother.

While she was in exile, she used to admire fish as an income generating activity. This is the time when she started having the dream of becoming an entrepreneur which she strongly believed in with the help of Allah plus being positive about herself.

“At first my husband was against the idea of me start- ing an enterprise, but I told him that we needed the extra money and by then, we were so much used to big monies that was not there anymore.”

She started with 4,000 shillings in 1991 which she used to purchase two kilograms of fish maws in Makindye. “The fisherman asked me what I wanted the fish maws for, and I insisted that I had to take them home. I cleaned them and later sold them at 10,000shs.”

But the journey seemed much more complex at the time especially being a woman handling this busi- ness, until she met a Muslim brother called Muhammad who was working with Aswan and used to export this fish- maw. He was willing to buy the fish Maws from her and was very surprised that “Hajat Mariam was now involved in this kind of business, he had known me and my husband way back in Zaire when she was well off driving posh Benzes and Land rovers, but I had to accept defeat, and scale down from that high life style, because I had children who were at home, with no school fees and I wanted to give them the best life they could ever have from a mother”.

Dealing in fish Maws was by then,a very dirty job but highly lucrative, and few people knew of the trade. The margins were high because of the appreciation of the dollar, she was able to see the worth
of business especially due to the fact that Mr. Muhammad was a few funds and purchased a piece of land in Ntinda which was a bush by then, says Hajati Mariam, pointing at her magnificent piece that now houses Arch Apartments/Hotel located on Sebowa,Kinawataka road in Ntinda.

About Arch Apartment.

This was a distant dream that has slowly came true, (ma- ashaallah) God willing. She started with one bag of cement later on started building small rooms which have since expand- ed to 40 rooms that are now fully furnished and self contained.

her to enable her achieve all that she has as a single mother of 7 children. “sometimes I sit in my of- fice and cry for hours, won- dering how Allah has loved me and blessed me with all that I have acquired”.

Her call to the muslim women is for them to be proud of being muslims and say ‘Alhamudulilaahi’.
Women we go through a lot of challenges but the magic is to be very religious, take time and praise Allah all the time.”

“Within three months, Mr Muhammad encouraged and supported me with a small pick up, which later on helped me to start raising a container on a weekly basis and then expanded gradu- ally.

She was recently named among the top 50 women achievers list Newvision,2009. She is a respectable Entrepreneur and local Investor ,she represented Uganda among others on Women’s Desk during Cheri Blair visit under IfC invite and she continues to give her best towards community development as a private developer.

“I always praise Allah( Al-ha- mudulillah) and continue asking Allah’s mercies so as to keep me going, until I managed to raise a whole slab ….at once. I felt really ,beaten!”

15 years down the road, Hajati Mariam Kyeyune still feels challenged by how God has loved.

The question that re- mains is you as an individual to stand up and emulate positive energy into our families, our communities and be responsible. Where there is a good will there is
a way.

Allah knows best.

Apr22

The Hajji Hassan Kibirige Interview with the Torch Newspaper

Posted on April 22, 2011 by Uganda Muslim Brothers and Sisters

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Hajji Kibirige with his wife.Sharing a smile is Dr.Sawuya and her friend from US

Hajj Kibirige went to school with Islam Ali Kulumba (RIP), whenever he was out of his home, Kulumba would take over as the head of the family and the reverse is true. At the time of Kulumba’s passing on, he was taking care of Hajj Kibirige’s home who was in UK. HAMZA KYEYUNE caught up with him at his home and brings us the heart throbbing interaction.

Hajj, tell us about your early years

Hajj Kibirige Hassan is my name, I was born in Kawempe in 1918, to hajj Musa Kakande, he owned large chunks of land in kawempe and bwaise, his brother Hajj Musa Kasule owned large chunks of land in wandegeya, actually many people refer to hajj Musa Kasule as the founder of Wandegeya town. This is because he was the first person to allow Indians construct shops on his land.

That’s interesting! So, you had your education in Kawempe where you were born?

Partly, there were no many schools around at that time, the biggest part of the area was bush, plantation and coffee plantations. Where you see Bilaal Islamic today, the whole of Bwaise, that was a swamp, only places (people’s homes) where Qur’an was taught is what existed as schools if I may say. I attended primary school in Nakanyonyi (kalagi-Naggalama), then concentrated on Qur’an studies. My mentor Sheikh Lubowa, mentored sheikh Mayanja, and Sheikh Islam Ali Kulumba .

And you have such a big family?

Big with my grand children and grand grand children, I was blessed with 23 children although some of them have passed on. Thirteen of these are Medical doctors and others have master’s degrees and PhD’s in other disciplines.

Although I was not a very rich man, I do not complain over anything.All my children got good education, I may say Allah brought academic luck in my house through my son Omar Kasule (now professor).when he sat P.7, he became the first in the whole country. The then Minister of Education Zaake Luyimbazi picked interest in knowing who this young man was that had come on top of every other pupil in the country. So, we met Zaake and he was surprised to learn that Omar Kasule was a grandson to Hajj Musa Kasule.

Was it that surprising to learn that Hajj Musa Kasule had a grand son?

To Zaake Luyimbazi yes, because when he was a student at Makerere, he used to stay at Hajj Musa Kasule’s home so, Omar Kasule’s excellent performance impressed Zaake so much. And as fate would have it, His Highness the Agakhan came to Uganda that year. Because Agakhan liked children so much, Omar Kasule, a P.7 graduate was selected to read the speech before his highness, which he ably did and since then, the family name prospered in leading schools in Uganda. Before the Agakhan left, he offered to construct a secondary school at Kibuli, the Buganda government had offered up to P.6. So, Omar Kasule and most of my children went through Kibuli SS and Makerere University.

Are all the thirteen doctors you told me about working here?

Almost all my children are living in the diaspora. Prof. Omar kasule is in Brunei, Institute of Medicine, University Brunei , Professor, Dr. Abdullah Kirumira, the Acadia University President’s Entrepreneurial Award recipient, is an entrepreneur and innovator who has enjoyed world-wide success. He is a former biochemistry professor at Acadia University and is currently the President and CEO of Biomedica Diagnostic Systems in Windsor, Nova Scotia. He is the inventor of groundbreaking rapid HIV test. Dr. Sawuya (the one you found me welcoming home) is a medical doctor in USA, she has come to check on me, Nuru Kigundu (married to Dr.Badru Kiggundu EC Chairman) is in USA, Dr.Jingo Ahmad in USA, Dr.Mustafa Kibirige in USA, others in UK and two in Saudi Arabia. I think I have only three or four of my children living here in Uganda.

In 1940’s, Hajj Kibirige and other farmers engaged the colonialists in running battles protesting the ownership of coffee and cotton factories that were all manned by foreigners. The Torch’s HAMZA KYEYUNE brings you the first hand story as told to him in the second part of his encounter with Haji Kibirige.

You told me President Museveni called you over your son, what was it about?

In 2007, I was in my home, I received a call from State house, I was told the president needs to speak with me, the president asked me whether I was the biological father of Dr.Abdallah Kirumira, I laughed and told him yes, he then asked me where I educated him, I told him it was in my humble school I constructed in Bugerere, we talked as parents and he thanked for having educated my son. In fact when the Queen was coming here to Uganda in 2007, the Uganda government sent my son an invitation from Canada to come and welcome the queen, after the queen had left, he stayed behind on the request of the government for one and a half weeks drilling doctors at Mulago hospital. The president offered to buy some of the medical diagnostics medical machines Dr Abdullah makes.

You told the president you constructed a school? You must have been a rich man! Which school is that?

(Laughs) I was not such a rich man, the school is called Kamuli Muslim Primary school in Bugerere, actually I constructed it with the help of my son in law Dr Sulyman Kiggundu (RIP) the former governor, Bank of Uganda and former Managing Director, Greenland Bank (who married my second daughter). He gave me about 100 iron sheets. It is about the same time I was managing Kangulumira coffee factory.

Kangulumira coffee factory was another investment you had?

It was cooperative society started by blacks in protest of the Indian dominance. It started with demonstrations, Coffee and cotton were the major cash crops for Uganda but all coffee and cotton factories were headed by Indians yet it was the blacks that grew the coffee and cotton. So, the blacks demonstrated against that, the colonialist feared and allowed Ugandans to start up their cooperative societies. Me and seven other people formed Kangulumira coffee growers, I was the chairman, I led a campaign drive encouraging Ugandans to join us and in a short period of time, Kangulumira Coffee factory grew into one of the biggest Ugandan owned coffee factory in Uganda. While there, King Muteesa-II appointed me as chief of Busujju, where I served for 8years, he appointed Kulumba (RIP) to Ssingo, I was later transferred to Buwekula where I served for 4years.

You keep mentioning Sheikh Islam Ali Kulumba, anything special about him?

Yeah, that is true, whenever I was out of my home, he would take charge of my home and the reverse was true. So, the last time we talked, he escorted me to Entebbe, I was travelling to London. He remained in charge of my home as usual, but after three days, they told me he had died. I could not come to attend burial for my friend, but we held several Duwas for him in London.

At that time, he was the Lukiiko speaker, am told he woke up as usual and prepared himself to attend the lukiiko which was to be addressed by the Kattikiro Mulwanyamuli Ssemogerere. He had his last Sunnah prayer at 11 a.m. at Bwaise Mosque before proceeding to the Lukiiko meeting The Lukiiko started normally, his deputy presided over the proceedings, Kulumba sent for a bottle of mineral water and a cake while preparing for his speech. A few sips and bites later, he collapsed in his seat. He was rushed to Kibuli hospital only to be pronounced by the doctors dead before he received medical attention.

www.thetorchnews.net

Mar11

Hajji Juma Walusimbi explains how Musims were butchered during Obote 2 and how Paulo Muwanga prefered to see Muslims factions rather than unity

Posted on March 11, 2011 by Uganda Muslim Brothers and Sisters

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Juma Walusimbi

Hajji Juma Walusimbi, the communication director of Bank of Uganda witnessed the signing of the Mecca Agreement that was aimed at uniting warring Muslim factions. Hamza Kyeyune, talked to Hajji Juma Walusimbi about the signing of the Mecca Agreement.

HAMZA: Tell us about your early life.

JUMA WALUSIMBI: I am Juma Yusuf Kigozi Walusimbi. I was born on Dec.12^th-1950 to the late Hajj Juma Kigozi in Bajjo Bulemezi-Luwero. Hajj Juma Kigozi fathered 30 children. When my father passed on in 2008, I became the heir.

HAMZA: Where did you go school!

JUMA WALUSIMBI: I went to Bombo for primary education and then joined Makerere College School for junior one class where I studied with my good friends like Hajj Abbey Mukwaya and Saida Bumba.We later went together to Makerere University where I graduated with a bachelor of economics majoring in accounting.

HAMZA: Do you have as many children as your father?

JUMA WALUSIMBI: Not really! I have five children; four of them have already graduated from university. My first born Ismael Sebaggala is an engineer living in Canada. His sister Rukia Namagembe Walusimbi also leaves in Canada, Hajara Nanteza Walusimbi is in Boston, Sarah Nakku Walusimbi and Shamim Nabaggala Walusimbi both leave in Malaysia.

HAMZA: The entire family is in the Diaspora! Is their mum also overseas?

JUMA WALUSIMBI: No, she stays here with me; she is the assistant commissioner for nurses at Mulago hospital.

HAMZA: When did you join Bank of Uganda?

JUMA WALUSIMBI: As soon as I graduated in 1974, started working with Bank of Uganda until 2010 when I retired as the longest serving civil servant. Bank of Uganda has had nine governors and I have been privileged to work with seven of them including: Onega Obel (1973-78) and Henry Muganwa Kajura (1978).

In 1979, there was vacuum due to the over throw of Iddi Amina. However Charles Kikonyogo stepped in as the acting Governor with Issa Lukwago as the acting deputy governor.

The other governors that followed are Gideon, Leo Kibirango, Dr. Sulaiman Kiggundu, Charles Kikonyogo and Emanuel Tumusiime Mutebire, the current governor.

HAMZA: You have been in banking since you left school. But records at UMSC show that you attended the Mecca meeting that resulted into the signing of the “Mecca agreement”. When did you start working with UMSC?

JUMA WALUSIMBI: I have never worked with UMSC as an employee. But as a Muslim who strongly identifies with my religion, I chose to contribute towards the wellbeing of my religion.

In 1972, while still a student at Makerere, I became a member of Uganda Muslim Students Association (UMSA). This association was responsible for bringing together Muslim students nation wide. While carrying out UMSC, I met with people like Sulaiman Kiggundu (RIP), Issa Lukwago, Sauda Mugerwa from Nabisunsa then, and many others.

So, in 1979 after the fall of Amin government, while Issa Lukwago was acting deputy governor BOU, Paul Muwanga from UNLF visited Prince Badru Kakungulu and suggested to him that since Amin had fallen, it was high time Muslims went back to their former factions that had been replaced by Uganda Muslim Supreme Council [UMSC].

Issa Lukwago, Badru Kasule (now in New Jersey), B. Kasozi and I suggested to the prince that we stay united under UMSC. Since then, I stayed in close touch with Muslim leadership but retained my job at BoU.

JUMA WALUSIMBI: In 1980, my friend Hajj Yunus Mpagi (RIP) brought me closer to Sheikh Qassim Mulumba. We became his very strong supporters because he stood for the Muslim cause. For example he stood to be counted in 1979 when he courageously presided over the burial of Killed in Mbarara.

HAMZA: Those must be the Muslims that were butchered in Bushenyi. What about you and other Muslims that were serving in Amin government, weren’t you targeted?

JUMA WALUSIMBI: After the fall of Amin in 1979, every Muslim was targeted.People thought that all Muslims were operatives of government intelligence services. In fact our workmates used to tease us that we [Muslims] didn’t need any appointment to meet Amin. They would say all we needed was to enter state lodge without even knocking! But those were all exaggerations.

So many pictures of State Research agents of Amin’s intelligence services were published in the news papers, and we the Muslims, our workmates were eagerly waiting to see our pictures on the list of state agencies.However that never came to pass because I was not in any way connected to State Research. The Muslim situation worsened later in 1979 as several Muslims were butchered in different parts of the country but Bushenyi was hit most. May Muslims were butchered and relatives of the deceased were not allowed to bury their remains.

The world was silent, only President Omar Bashir of Sudan stood and strongly condemned the murder of innocent civilians in Uganda arguing that Muslims in Uganda are not second class citizens, they have equal rights as other citizens.

HAMZA: But you earlier said the Muslims were buried by Qassim Mulumba and that earned him your support.

JUMA WALUSIMBI: Yes, he did burry them but they spent over two months before they were buried. Qassim Mulumba stood at Wandegeya and mobilized Muslims to go to Bushenyi and burry their brothers after two months of their death.

In fact, Mulumba said that even if all other Muslims in the country feared to go with him, he would go alone to burry those Muslims. His courage attracted support from many Muslims, all those in hiding came out, those that had abandoned putting on Muslim caps started putting them on and Muslims gradually started re-gaining balance.

HAMZA: We shall to the events in Bushenyi later. So, let’s go back to Qassim Mulumba as the Mufti. The man you supported so much was challenged for exceeding his tenure in office leading to the installation of a parallel mufti. What exactly happened?

JUMA WALUSIMBI: Its true Qassim Mulumba was appointed as an interim Mufti for only Six months with the hope that after the six months, Muslims would be in position to elect a new leadership. However, at the close of six months, there was nothing to show that Muslims were prepared to elect new office bearers. Some of us who had witnessed Mulumba’s buoyancy supported him to continue as a mufti as we prepare ground for elections. But this didn’t go down with a section of Muslims who decided to install Sheikh Obeid Kamulegeya as parallel Mufti.

HAMZA: Was the appointment of a parallel Mufti legally acceptable? Didn’t have a constitution to guide Muslims on what to do under such circumstances?

JUMA WALUSIMBI: Sheikh Mulumba had instituted a commission led by Dr. Sulaiman Kiggundu (RIP) to collect views from Muslims for the amendment of the UMSC constitution before elections of new office bearers take place.

The “Libyan Arab Holding Company” under the leadership of Isa Lukwago and Amama Mbabazi, the security minister worked closely with Dr. Kiggundu to gather Muslim views for the constitutional amendment. Unfortunately, those opposed to Sheikh Mulumba didn’t give him chance to complete this task.

HAMZA: Is that the reason why, Sheikh Mulumba resigned?

JUMA WALUSIMBI: You also have to know that Mulumba’s health was not good. He was diabetic, had high blood pressure and was naturally short tempered. When Kamulegeya was elected Mufti, he mounted a lot of pressure on Mulumba, which deteriorated his health. He was admitted to Mulago hospital. He then decided to resign as Mufti on medical ground but he was forced to rescind his decision because of pressure from his supporters led by Sulaiman Mutumba.

HAMZA: Did this mark the journey to Mecca agreement?

JUMA WALUSIMBI: Yes. This marked the beginning of a long journey to Mecca agreement which I am blessed to have attended in person.

Watch out for part 3 and 4

Source: The Torch Newspaper

Feb17

‘When Obote II was overthrown by Okello, UMSC leadership was also toppled’,Sheikh Ahmad Mukasa

Posted on February 17, 2011 by Uganda Muslim Brothers and Sisters

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In our continuing series about Muslim wrangles today, we speak to Sheikh Ahmad Mukasa, a renowned Muslim cleric. Mukasa is the man who clashed with the Late Shiekh Saad Luwemba at Kololo airstrip. Hamza Kyeyune spoke to him about his experience on Muslim wrangles.

Hamza: You have been a household name in Muslim leadership can you tell us about yourself?

Sheikh Ahmad Mukasa: I was born in 1934 to Hajj Adam Kasule at Kirugaruga Kakiri-in Busiro North. My grand father Hajj Silman Kalungi stayed in Kawempe and used to make soap for Nooh Mbongo but I am not sure how he did it. I Went to Kisekke and sons Primary School but because it was pure Christina i changed to Mende Kalema memorial School. In 1950, I stopped secular classes in P.6, and went to Katuumu to concentrate on Islamic studies where I graduated as a sheikh. I was taught by Sheikh Islam Ali Kulumba (RIP), Muhamoud Shuaib Katende (RIP) and Sheriff Ahmad Hadaad (former Imaam Nakasero mosque) among others.

Hamza: Do you have a family?

Sheikh Ahmad Mukasa: Am blessed with fifty children (50), most of them are grown and well educated. You said you studied at IUIU, do you know Dr. Umar Kasule? He is my son, he has a PhD, six of my children have master’s degrees, and others have different qualifications.

Hamza: After Katuumu did you also go to Arab countries for further studies like most of the other renowned sheikhs?

Sheikh Ahmad Mukasa: No, in 1960 when I graduated as a sheikh, I taught in several schools including Mende Kalema, Kiroro Primary, Kayunga SS, Kibuli SS. I taught people like Amb. Prof. Badru Kateregga, and I then served as the Imam Kibuli mosque

for over 8yrs. During the fracas between the National Association of the Advancement of Muslims [NAAM] and – Uganda Muslim Supreme Council [UMSC], I was the County sheikh Kibuli, Teacher Kibuli SS, and Imam Kibuli Mosque.

HAMZA: Were you staying in Kibuli then?

Sheikh Ahmad Mukasa: No, I was staying here in Mende, I used to ride my bicycle from Mende to Kibuli to exercise my duties as Imam.

HAMZA: When did you leave Kibuli for Old Kampala? Who did you work with at UMSC?

Sheikh Ahmad Mukasa: I went to Old Kampala when the UMSC was formed in 1972. I have since worked with all seating Muftis at Old Kampala, apart from Mubajje. I Worked with Abdaraaq Matovu as secretary for Religious affairs. Sheikh Silam Matovu replaced him when he resigned, I also worked with him. When Silman resigned, there was power vacuum, I and Ahmad Mufanjala took care of Supreme council. I was secretary for religious affairs and Mufanjara chairman. When Qassim Mulumba came to take over as Mufti, he found me as the highest ranking official because Mufanjala had exiled himself to Nairobi, during the 79 war, he was involved in politics. I also worked with Mulumba. Mulumba was later replaced by Kamulegeya, I worked with Kamulegeya as well. Kamulegeya was replaced by Kakooza whom I worked with as well, then Luwemba and me again took over, then Mubajje.

Sheikh Ahmed Mukasa, was at UMSC when Sheikh Kassim Mulumba, the former Mufti formed a parallel leadership at Rubaga. He spoke to Hamza Kyeyune and recounts what exactly happened. HAMZA: Why did Sheikh Kassim Mulumba, make a U turn shortly after resigning as Mufti?

SHEIKH MUKASA: His advisers opposed to Sheikh Obeid Kamulegeya advised him to cancel the resignation arguing that if he didn’t return Kamulegeya would assume the position of Mufti. Mulumba was under pressure from all sides to withdraw his resignation.

HAMZA: In the middle of that confusion, what was Mulumba supposed to do?

SHEIKH MUKASA: When he went back to UMSC to tell them he had made up his mind, they told him they had

already acknowledged his resignation and had already installed Kamulegeya to take up his position. In fact, they were organizing his farewell party.

HAMZA: He must have been disappointed. Where did he go then?

SHEIKH MUKASA: Following the advice of his supporters, when he left Old Kampala, he reclaimed his position as Mufti and set up his headquarter at Masjid Noor, on William Street. Kamulegeya informed police that Mulumba was illegally taking over the UMSC mosque at William Street to use it as his base yet he had resigned as Mufti.

He showed police Mulumba’s resignation letter and asked them to immediately evict him from office. As a result Police invaded William Street to evict Mulumba.

HAMZA: Did Mulumba resist eviction?

SHEIKH MUKASA: Of course he did. It was real war between Mulumba supporters and the police force. A group of women diehards of Mulumba disarmed one policeman, tied him with ropes and thoroughly beat him up. At the end of the war, Mulumba was overpowered by the police and forced out of the mosque. He set up camp at Rubaga road where he later constructed a mosque, and continued challenging Kamulegeya at Old Kampala. Disarming a Policeman and beating him up led to arrest of several supporters of Mulumba.

HAMZA: How did this situation calm down?

SHEIKH MUKASA: It went on for sometime. Kamulegeya traversed the country with photocopies of Mulumba’s resignation letters, showing Muslims how Mulumba had become a hypocrite; he had resigned but continues

to masquerade as a Mufti. Mulumba followed Kamulegeya clearing his name that he was serving interests of Muslims who had forced him to continue serving as Mufti. The rivalry went on until when Tito Okello Lutwa took over. Kamulegeya fled from Old Kampala and Mulumba regained his office as Mufti again

When Obote II was overthrown by General Tito Okello Lutwa, the UMSC leadership was not spared. Ahmed Mukasa, the former Mufti who was secretary Religious Affairs recounts the events.

HAMZA: How did Sheikh Kassim Mulumba, manage to regain his office as Mufti?

SHEIKH MUKASA: The personal friendships between Sheikh Mulumba and Paul Muwanga, then Sheikh Obeid

Kamulegeya and President Apollo Milton Obote played a vital role. Mulumba was close friends with Muwanga while Kamulegeya was a close ally of Obote. When Obote was overthrown, Kamulegeya also left the office of the Mufti at Old Kampala citing security concerns. When Luwemba came in to take over UMSC, he found it almost vacant.

HAMZA: We saw Kamulegeya at first working as the deputy for Mulumba, then taking over as the Mufti and Mulumba becoming his main challenger, and now Mulumba taking over again. Did Kamulegeya recognize Mulumba as Mufti?

SHEIKH MUKASA: He did not recognize him, he instead challenged him. The situation remained tense with in the

Muslim leadership until Rabitwa sent Kasamallah Zaid, a Sudanese national to mediate between Mulumba and

Kamulegeya in vain. The Saudi government then decided to mediate between the warring factions. The mediation took place in Mecca.

HAMZA: Were you anxious of what would come out? Did you prefer anybody to work with as a Mufti?

SHEIKH MUKASA: No, I had previously worked with Mufti’s from all sides therefore; I was just waiting for who ever would come in. From Mecca, it was agreed that both Kamulegeya and Mulumba step aside from the UMSC leadership. The arrangement (Mecca agreement) proposed the election of an interim leadership of UMSC comprising of people who had not been involved in previous conflicts.

HAMZA: Who came in as Mufti under this agreement?

SHEIKH MUKASA: Sheikh Rajab Kakooza was elected mufti and Sheikh Said Luwemba as Deputy Mufti. This administration was tasked to organize Muslim election for a new leadership, which they did. Both Luwemba and

Kakooza were contesting for the post of Mufti. At the close of the elections, Luwemba had majority votes but a group

opposed to him argued that he was not qualified to hold the office of the mufti. This group urged Kakooza not to hand over power to Luwemba.

HAMZA: Was that issue raised before elections were held? How was the situation saved?

SHEIKH MUKASA: Luwemba formed a parallel leadership and petitioned court over the matter. The court ruled in his favor and he took over the UMSC leadership. Kakooza also formed a parallel leader based at Kibuli and continued challenging Luwemba.

HAMZA: Records show you were also Mufti the same time Luwemba reigned, how did that happen?

SHEIKH MUKASA: I worked with Luwemba like I worked with other Muftis. However,

along the way, Luwemba betrayed us. When Iddi Amin was leaving, he gave us property which was later claimed by Indians. Kakooza while serving as Mufti at UMSC was pushed to sign the transfer of that property from the names of UMSC to the Indians but he refused, annoying the government. During the court struggle to become the Mufti, Luwemba was asked whether he would sign to transfer the Muslim property to Indians and when he accepted, the court ruling came in his favor. That annoyed many Muslims. HAMZA: Did you overthrow Luwemba basing on that

ground?

SHEIKH MUKASA: Hahaahaha….. No, I did not overthrow anybody. I continued working with Luwemba but I of course made it clear to Luwemba that he made a grave mistake in surrendering Muslim property. The situation became so tense among the Muslim community and President Yoweri Museveni was advised to convene a meeting to unite Muslims. The meeting was held in Kabale.

HAMZA: Did you attend that meeting?

SHEIKH MUKASA: I did not attend that meeting; I was fed up of endless Muslim wrangles. However, those that came from the meeting told me that I was elected the interim mufti, with Sheikh Zubair Kayongo as my deputy, for two years to calm down the angry Muslims. That is how I became Mufti.

HAMZA: Did that mean there were then three Muftis at the same time? Luwemba at UMSC, his challenger Kakooza at Kibuli and now you?

SHEIKH MUKASA: Kakooza recognized me and gave up his claim to Mufti; however, Luwemba did not because he

had state support. When we came to old Kampala, we found a red graffiti, jeneza, and heavily armed police. We were told that the jeneza was going to be free for whoever dares to enter old Kampala, the tension was high. We camped at Rabitwa offices and later relocated to Kibuli.

HAMZA: Was your relationship with Luwemba that very bad? I have heard that you flexed with him while ttending

independence celebrations at Kololo, how did that happen?

SHEIKH MUKASA: It was 1993 and I got an invitation to attend the celebrations in the capacity of Mufti. They had invited one religious leader from each faith; it’s only in the Muslim faith where they invited two. The MC was Kintu Musoke. When I saw Luwemba around, I called Kintu and told him to give me the opportunity to lead the prayer and he accepted. On calling the Mufti, Luwemba stood immediately. Because I had not escorted Luwemba on the function, I stood with my deputy, Zubair Kayongo, my Secretary General Hajj Jumba Masagazi, and headed for the microphone. Hardly had I reached the microphone, than Luwemba short up and kicked and forcefully took the microphone from me.

HAMZA: Wasn’t that embarrassing the Muslim community? What did the president say?

SHEIKH MUKASA: He laughed and said he only thought its heaven fought for by clerics, not the microphone.

HAMZA: Only one religious leader had been invited from other faiths, why did they invite two from the Muslim

community?

SHEIHK MUKASA: I do not know about that, perhaps that was their plan.

SOURCE: THE TORCH NEWSPAPER

Jan22

Sheikh Abdul Kadir Mbogo Interview with the Torch Newspaper

Posted on January 22, 2011 by Uganda Muslim Brothers and Sisters

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sheikh Mbogo

Sheikh Abdul-Qadr Mbogo

Over time, Muslim leadership has been a centre of controversy for all the wrong reasons in Ugandan media. The Torch now embarks on striping the facts bare, bringing you personalities that have seen it all.

Sheikh Abdul Kadir Mbogo, the acting Kadhi of Kampala District Muslim Supreme has served the Muslim community since the days of Prince Nuhu Mbogo. Hamza Kyeyune, caught up with Sheikh Abdul-Qadr Mbogo at his home

Hamza: Give me an insight into the real life of Sheikh Mbogo.
Sheikh Mbogo: I was born on March 13th-1930, to the late Muslim Kyeswa in Ntinda. I spent my early years with my paternal aunt in Naguru, where I used to walk from, everyday to Wandegeya to attend Qur’an classes. Hajj Musa Kasule had constructed a small mosque in Wandegeya and he paid Shillings 12 as tuition for all Muslim students interested in studying the Qur’an.

It was very difficult then getting all that 12shs, Hajj Kasule was a very generous man and many young Muslims like sheikh Umar Dumba and many others benefited from his support. In 1945, I got sponsorship from Arabs to go to Yemen for further studies.

Hamza: when did you start serving Islam?
Sheikh Mbogo: when I returned from Yemen in 1951, I was appointed by Sheikh Ssekimwanyi as the Imam of Abdul-Aziiz Bulwadda.

Hamza: who is Abdul-Aziz Bulwadda?
Sheikh Mbogo: When King Mwanga ordered the burning of what is now referred to as Uganda Martyrs, all people who refused to renounce foreign religions including Muslims were burnt. Abdul-Aziiz Bulwadda was among those to be burnt. Allah is greater! As he was about to be burnt one of his friends from the palace came and fooled Mukajanga
(the executioner) that Abdul Aziiz was urgently needed by the Kabaka because he had committed some other crimes in the palace. That is how he survived with about three other Muslims.

Hamza: were there Muslim wrangles during that time?
Sheikh Mbogo: Yes, only that the magnitude wasn’t so severe. Dis-unity in Uganda dates as far back in 1921 after the death of Prince Nuhu Mbogo. During the reign of Mbogo, all Muslims in Uganda, Tanzania performed Juma and Zhuhur (Juma ne Zukuuli). In 1920, Sheikh Ssekimwanyi performed pilgrimage to Mecca and learnt that after
performing Juma, one does not perform Zhuhur. So, in 1921 after the death of Mbogo, Ssekimwanyi started popularizing the idea that Juma is performed alone, but Mbogo’s followers rejected his claim saying he was looking for ways of becoming the leader of Muslims. Only few people like Salim Makeera of Bwala, Abdallah Kuwala of Butambala and a few others accepted Ssekimwanyi’s doctrine.

That marked the beginning of disunity in Islam here in Uganda, with Ssekimwanyi leading the pro-Juma sect, and Sheikh Swaib Ssemakula leading the pro Juma ne Zukuuli sect. Ayub Nsibirwa who was Kabaka Daudi’s artisan who had secured the whole of Bukoto land from Daudi Chwa gave Ssekimwanyi all the land he needed to construct a Mosque for
Juma sect to avoid clashing with Kibuli. Throughout that time, all the Muslims that went to Mecca went for two reasons; One to perform hajj and secondly, to see for them selves if it was true that in Mecca they only pray Juma as claimed by Ssekimwanyi. Those that came back from hajj joined Ssekimwanyi because; in Mecca they only performed Juma.

Part 2

This is the second part of our interview with Sheikh Abdul Qadir Mbogo, the acting Kadhi of Kampala Muslim District Supreme Council on Muslim Wrangles that were sparked off by doctrinal differences. Sheikh Mbogo was there and saw it all, he relives the experince.

HAMZA: Were there any attempts to reconcile the Juma and Zhuri sect under Sheikh Swaib Ssemakula and the Juma sect led by Sheikh Ssekimwanyi?

SHEIKH MBOGO: The efforts were not successful. A new movement called National Association For the Advancement of Muslims [NAAM] started with a motto “abasiraamu tubeere bumu” Muslims lets unite.

During this time, a sizeable number of young Muslims had graduated from Azhar in Egypt like Sheikh Abdu Obeid Kamulegeya and others from other Arab countries. So as young educated Muslims, we decided to form NAAM purposely to unite Muslims in Uganda. Hajj Shaban Nkuutu who was the minister for Works and also UPC chairman for Busoga region then, gave NAAM the momentum it required to prosper. The then Minister of Information who was also Obote’s brother Hajj Akbar Adoko Nechon became the leader of NAAM with Kamulegeya as his deputy. Obote’s regime had 6 muslim ministers including Hajj Kirunda Kiveijinja, Hajj Moses Ali and others, that also supported NAAM.

Hamza: Were there other factions during this time?

Mbogo: Like I told you previously, the Muslim Community [Kibuli Faction] under Prince Badru Kakungulu enjoyed an enormous following country wide. This constantly placed NAAM and Muslim Community at loggerheads. This tense situation in some parts of the country ended in violence sometimes causing deaths

Hamza: This brings me to a tale I have always heard about the Kajara bloodshed. Have you heard about it?

Mbogo: Hmmmm young man, heard about it? Was there when it happened, it is a sad incident! Kajara`was a controversial area with a sizeable number of Muslims paying allegiance to Muslim Community under prince Badru Kakungulu, while another group supported NAAM. So, the pro NAAM Muslims invited us to go and celebrate mauled (birth of the Prophet Muhammad] with them. The group also asked the Mufti enthrone their Imam from NAAM as the official Imam of the area.

But on our way to Kajara, we were informed that a rival group opposed to NAAM was ready to confront whoever would dare impose on them an Imam. Organizers of the event decided to host the Mauled a few meters from the Mosque.

We were told that all the people dressed in new Kanzus [Islamic tunic] belonged to the faction that was prepared for a show down should an imam from the NAAM group be imposed on them. When we arrived we saw a number of people guarding the mosque. We were told that each person we see at the mosque has two tins of stones with strict instructions not to give way to NAAM invaders, “if it means dying, use your stones and when they are finished, you must be killed from the very spot where we have placed you, agreed? And all those guarding the mosque agreed not to surrender or unless they are killed. I later learnt that the commander of this group was the father of Imam Iddi Kasozi, the chairman of Uganda Muslim Youths Assembly.

Hamza: Is he still alive?

Mbogo: No, he was the first to be killed in the fracas.

Hamza: NAAM officials as leaders didn’t care that the situation was likely to turn violent? Who owned the mosque by the way? Was it constructed by NAAM?

Mbogo: The mosque was not constructed by NAAM, it was a community mosque co-owned by both NAAM supporters and Muslim Community supporters. In fact, some of us suggested to the Mufti Sheik Ssemakula that instead of fighting with fellow Muslims, we should postpone inducting the NAAM Imam after mauled ceremonies, but others objected to that idea and insisted we should induct our Imam.

Hamza: So, what happened there after?

Mbogo: So, after the mawuledi, the Mufti Sheikh Semakula selected people to go and represent him to install the NAAM Imam. At this point, the battle lines had been officially drawn. Sheikh Obeid Kamulegeya led the attacking brigade and the father of Imam Iddi Kasozi led the defending brigade of the mosque.

Hamza: So, the defending brigade had heaps of stones with them, how were the NAAM officials going to defend them selves?

Mbogo: Hamza, I told you earlier the leader of NAAM was Obote’s brother and a minister. Besides that, NAAM had six high profile ministers in government. So we had very well armed security personnel. So, when the stones brigade saw NAAM officials advancing towards the mosque, their commander threw a big stone that hit one escort forcing him to drop his gun. When the escort picked up his gun, he started shooting at those guarding the mosque indiscriminately. So the war had now officially started, stones rained from left, right and centre, while gun shots were sounding all over. It was now time to save our lives, the Mufti Sheikh Swaib Ssemakula, Kamulegeya and I drove off in the middle of the war at a breakneck speed and our first destination was Mbarara. I don’t know how others like Sheikh Kaduyu, Sheikh Hatwib Mukulu Wakika and Abasi Balinda escaped death.

Hamza: Where did you go in Mbarara?

Mbogo: In Mbarara, we went to Hajj Tegawa’s home and waited for news from Kajara. We first got the news from Hajj Abasi Kazibwe. He informed us that a number of Muslims had died, in Kajara during the clash. Other sources reported seeing four dead bodies while others said six. Because there were no mobile phones then we would not establish the exact figures immediately.

Hamza: How did this absurd situation end?

Mbogo: We travelled back to Kampala but there was a lot of tension between NAAM and Muslim Community. It ended with the arrest of Prince Badru Kakungulu.

Hamza: How was that possible? Did he attend Kajara ceremonies?

Mbogo: No, but after the deaths in Kajara, NAAM officials advised Obote that its Prince Badru Kakungulu restraining Muslims from supporting his government and advised him to deal with Kakungulu by all means. So one afternoon, while Kakungulu was attending a ceremony in Kawempe, he was picked up together with six other people including Abu Mayanja, Sheikh Ali Kulumba and Hajj Nasibu by state operatives. This worsened the relationship between Obote and Baganda because he had already exiled King Muteesa.

Part 3

Immediately after overthrowing Obote, late Idd Amin started efforts to unite the sharply divided Muslim community. Sheikh Abdul Qadir, Mbogo, the Kadhi of Kampala attended the Kabale unification conference. Sheikh Mbogo spoke to our reporter Hamza Kyeyune was took place in Kabale.
HAMZA: Which Muslim leaders took part in the Kabale unification congress that was initiated by Iddi Amin?

Sheikh Mbogo: All leaders of Muslim factions in Uganda however small they were attended. Uganda Muslim Community led by Prince Badru Kakungulu, African Muslim Community-Bukoto-Nateete led by Sheikh Zaidi Mugenyi’Asooka, NAAM under Sheikh Obeid Kamulegeya, Shia and Agakhan sects amongst others were all represented.

HAMZA: Kabale was a very remote place compared to Kampala, what led Amin to choose such a place?

Sheikh Mbogo: He said he chose Kabale because it was safe from rumormongers in Kampala. He told us that Muslim unity was his priority as a president and swore not to let us return back to our homes until we forge a way forward. He asked us to adopt a name embracing all Muslim factions in Uganda and also suggest a title for the leader of Muslims in Uganda.

HAMZA: Did Amin chair the conference himself?
Sheikh Mbogo: No, he only gave opening remarks and appointed Nkambo Mugerwa, a celebrated non Muslim Kampala lawyer to chair the conference. He reasoned that Mugerwa was not a Muslim he was not an interested party and would therefore play a neutral role.

So many names were proposed for the association but well agreed with the suggestion of Hassan Ssebuuza, to call our organization Uganda Muslim Supreme Council[UMSC]. We also adopted
the title of Mufti for the head of the newly founded UMSC. Previously the Muslim head was known as chief Kadhi. Immediately, we held elections for the Mufti.
HAMZA: Was the contest as stiff as it is today, and who were the main contenders in the conference.

Sheikh Mbogo: It was a hot election. The competition was between the National Association for the Advancement of Muslims [NAAM] who fielded Sheikh Abdrazaak Matovu, while Uganda Muslim Congress brought Sheikh Ali Kulumba.

At the close of the poll, Sheikh Abdurazaak Matovu was elected Mufti, and Kulumba was appointed his deputy.

Hajj Badru Kakungulu was elected the first Chairman of UMSC, while Hajj Ali Balunywa became his deputy. Officials of districts were elected later after returning to their respective districts.

HAMZA: Did the Kabale conference resolve the problem of Muslim leadership wrangles in Uganda?

Sheikh Mbogo: Temporarily because, after the formation of UMSC, Amin promised to bring the custodian of the two holy mosques of Mecca and Madina, king Faisal Ibn Abdul-Aziiz then. While in Uganda, King Faisal increased scholarships for Muslims, promised salaries for Medina graduates, and on his way back, he performed Swalat Juma at old Kampala.

It was still bushy as it had just been allocated to Muslims by Amin. The prayer was led by Sheikh Kulumba and it started at Midday. After the prayer, King Faisal promised to contact Kuwait and Jordan to construct a grand mosque as headquarters for Ugandan Muslims.

Amin ordered the opening up of a UMSC mosque construction account in Jeddah with Aziiz Kasujja (then working with Libyan Bank) and Moses Ali, the then Finance Minister as signatories.

Kasujja and Kamulegeya contracted Concorp, to construct the grand mosque. A lot of money was solicited on mawuledi country wide for the construction of the mosque, but the construction stalled after sometime.

Amin summoned Aziizi Kasujja, Obeid Kamulegeya and others to explain why the construction
had stalled, when they failed to explain, he arrested them and jailed them. The mufti also resigned later.

Hamza; Why did Abdurazaak resign?

Sheikh Mbogo: At that time, everyone who went to Mecca was given travelers cheque. Unfortunately on several occasions, people who had cleared their fare for Hajj would find their names deleted and replaced by more influential people.

People complained and the matters reached the president. Amin asked for an explanation from
the Mufti in vain. As a result he forced the Mufti to resign. Amin appointed Amis Safi and Col. Emilio Mondo to manage the finance affairs of the UMSC. This was in the evening before he was toppled by UNLF.
HAMZA: So, how did UMSC consolidate its power after Amin?

Sheikh Mbogo: Paul Muwanga a personal friend of Prince Badru Kakungulu and also the Min. of Internal Affairs in the UNLF government asked Kakungulu to suggest a name of a Muslim head.

He proposed Qassim Mulumba, who was appointed interim Mufti for a period of six months. It was expected that after that time Muslims would be in position to elect a new leadership.

However, Mulumba exceeded the mandate given to him and as a result a parallel leadership under Sheikh Obeid Kamulegeya was installed.

HAMZA: For how long did this situation continue?

Sheikh Mbogo: Not long, Prince Badru Kakungulu succeeded in mediating
between the two parallel factions and they agreed to work together.

HAMZA: How did they resolve it?

Sheikh Mbogo: Kamulegeya agreed to give up his claim to Mufti-ship and became a deputy to Mulumba. But because of intense pressure from Kamulegeya and his clique, Mulumba was forced to resign, and Kamulegeya fully occupied the seat of Muftiship at Agakhan mosque, Old Kampala.

HAMZA: When Mulumba resigned, did he approve of Kamulegeya Muftiship?

Sheikh Mbogo: No, Mulumba formed a parallel faction and established his base along Rubaga road where he continued to challenge the leadership of Kamulegeya as the mufti at Old Kampala.

Source: The Torch Newspaper

www.thetorchnewsug.com

Dec30

The 7 habits of highly effective people-Stephen R Covey

Posted on December 30, 2010 by Uganda Muslim Brothers and Sisters

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This is a good book, i encourage you to read it.

Habit 1 : Be Proactive.
“Your life doesn’t just “happen.” Whether you know it or not, it is carefully designed by you”.

Habit 2: Begin with the End in Mind
“If your ladder is not leaning against the right wall, every step you take gets you to the wrong place faster”.

Habit 3: Put First Things First
All it takes is realizing that it’s all right to say no when necessary and then focus on your highest priorities.

Habit 4: Think Win-Win
Win-win sees life as a cooperative arena, not a competitive one. Win-win is a frame of mind and heart that constantly seeks mutual benefit in all human interactions

Habit 5: Seek First to Understand, Then to Be Understood
most people listen with the intent to reply, not to understand.

Habit 6: Synergize
To put it simply, synergy means “two heads are better than one.”

Habit 7: Sharpen the Saw
Sharpen the Saw means preserving and enhancing the greatest asset you have–you. It means having a balanced program for self-renewal in the four areas of your life: physical, social/emotional, mental, and spiritual.

Mwanje Muhammad
+256712121275

Nov25

Inspired by Islam – Pulmonary Circulation

Posted on November 25, 2010 by Uganda Muslim Brothers and Sisters

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Inspired by Islam – Pulmonary Circulation

William Harvey is accredited with the discovery of the pulmonary circulation. However, many academics (both in Europe and the Islamic World) claim that the inception of the pulmonary circulation did not lie in Renaissance Europe but in thesands of Egypt and, in particular, belonged to the prominent Muslim physician, Ibn al Nafis (1210-1288 AD).

Ibn Nafis was born in a small town near Damascus in approximately 1210 AD. He joined the medical fraternity at the age of 22 and studied the works of many distinguished scholars including Rhazes, Ibn Sina, Galen and Hippocrates. Later, ibn Nafis moved to Cairoon receiving an invitation from the Sultan of Egypt to work in the Al-Naseri Hospital as an ophthalmologist.

Galen (the ancient Greek physician) had suggested that blood from the right side ofthe heart went through invisible pores in the cardiac septum into the left side of the heart where it was mixed with air. This ‘substance’ he postulated was distributed around the body.Given his status, this theory remained largely unchallenged for 1000 years until the time of ibn Nafis.

He wrote ten books on medicine and one on philosophy. One book was entitled Sharh Tashrih al Qanoun meaning ‘Commentary on the Anatomy of the Canon’, and was largely based on Ibn Sina’s ‘Canon of Medicine’. In this book he criticized the short comings of Galen’s theories on five separate occasions and described in unmistakable terms the pulmonary circulation as he envisaged it. He postulated that blood from the right ventricle of the heart travels to the lungs via the pulmonary artery and not by ‘invisible pores’ as Galen had theorized. Here, it “mingled with air” and then entered the pulmonary vein which transported the blood to the left ventricle. Ibn Nafis wrote in his Commentary on the Canon:

“The blood from the right chamber of the heart must arrive at the left chamber, but there is no direct pathway between them. The thick septum of the heart is not perforated and does not have visible pores as some people thought or invisible pores as Galen thought. The blood from the right chamber must flow through the vena arteriosa (pulmonary artery) to the lungs, spread through its substance, be mingled with air, pass through the arteria venosa (pulmonary vein) to reach the left chamber of the heart…”

Ibn Nafis further highlighted his theory by also commenting on the anatomy of the circulation, notably the heart and lungs. On this he also challenged the views of his predecessors, Galen and Ibn Sina: “And his (Ibn Sina) statement that the heart has three ventricles is not correct, as the heart has only two ventricles…”The preceding excerpts provide evidence for the claim that ibn Nafis postulated the theory of pulmonary circulation three hundred years before any of the Renaissance thinkers in particular, Michael Servetus, Realdo Colombo and William Harvey.

Many historians in this field, including Temkin, claim that the Renaissance scientists did not have access to ibn Nafis’ works, and thus Harvey and his Italian predecessors arrived independently at the same conclusion.

However, other historians have shown that this may not have been the case. Some of Ibn Nafis’ works were translated by Andreas Alpago of Belluno. His nephew, Poalo, had been a close companion of Colombo (whose ideas influenced a long line of physicians including Harvey). Some historians (eg. Abouleish, Meyerhof and Mieli) believe that Servetus plagiarised some of ibn Nafis’ works since many of the key phrases in his passage on the pulmonary circulation are similar to Ibn Nafis’ commentary. Meyerhof states that, “it is as though the Arabic work had been translated a bit freely into Latin”. Although the manuscripts of Ibn Nafis may not have reached the Renaissance thinkers in a printed form, they may have reached the West by word of mouth.

“In the history of mankind there are persons whose importance is revealed with the flight of time and their truth glows with the passage of centuries; Ibn al-Nafis is one of those.” (Abbouleish, E.)

Ibn Nafis also made significant contributions to ophthalmology: he devised some of the treatments for glaucoma and also described some of the anatomy relating to the eye. People today should be inspired by Ibn Nafis. Not only was he a physician, but Nafis was also a linguist, philosopher and historian. He was a leading expert on the Shafei school of thought and taught at the al Masrouriah School.

Nov25

iCover – a photobook on Muslim women

Posted on November 25, 2010 by Uganda Muslim Brothers and Sisters

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iCover – a photobook on Muslim women

Book by Sadaf Syed

Review by Rahima B Miah

Sadaf Syed’s photo-essay on American Muslim women captures a reality that is rarely given much substance. The glossy photographs have the effect of shattering the ‘glassing ceiling’ as the images vividly portray Muslim women in a light contrary to the commonly held stereotypes.

The author shares both her story and stories of the women she has photographed, discussing the reservations and the responsibility the veil symbolises. As the veil is stereotyped as going against the ideals of modernity the women illustrate that they are in fact not much different from the average American

woman. The inspiration behind the veil Syed states is to ‘adopt the divine definition of femininity.’ Living by this definition does not in any form hinder their personal freedom or their individuality rather it has liberated them from the clutches of synthetic beauty. Regular surfers Sama Wareh and Aurelia Khatib clearly show that although the hijab is not typical beach attire, this does not prevent them from hitting the waves!

Stunning pictures present various vocations: the patriotic woman, the professional woman, the sportswoman, the artist and the mother. Sadaf Syed clearly illustrates that beyond the veil live women who are pursuing their passions and ambitions. Seeing such pro-activism, in particular with the images of the women surfing, boxing and riding a motorbike transcends the perception of Muslim women as being trapped in medieval practices. Contrary to common expression ‘a picture speaks a thousand words’, there is one resonating message that is being pervaded – all of these women are the modern women of today.

The book opens with a poem called ‘Her Honor’ which embraces the American motto ‘land of the free’. The poet, Haniya Malik, encourages the pursuit of alternative forms of respect in a land that ordains freedom for all. The effect of this poem is that it builds a form of encouragement and resilience against conforming to narrowly defined perfection.

The causal tone of this book instantly draws the reader and makes them feel as though Sadaf Syed is sitting next to them voicing both her experiences and the experiences of the other hijabi women. The reader is endowed with appreciation, motivation and encouragement when perusing through this book.

iCover is a book suitable for everyone to read. I would recommend this book, especially to young teenage girls looking for role models and for those who are of the perception that the veil does not enable individuals from leading a life of a modern woman.

Go to www.sadafsyed.com for more information

Nov25

Nicolas Anelka & Islam

Posted on November 25, 2010 by Uganda Muslim Brothers and Sisters

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Nicolas Anelka

Issue 69 June 2010

Nicolas Anelka, whose national team is France, first played for Tarppes. He currently plays for Premier League Champions, Chelsea.

I started playing football when I was eight years old. We used to play in the neighbourhood where I was born in Versailles. Even then, it was quite obvious that I had a talent for football, and my two elder brothers encouraged me. So did my parents, once they realised it was my ambition to be a footballer.

The very first club I joined was Tarppes – a town near Paris. From there I moved to Paris Saint-Germain. I was inspired to become a professional footballer by my brother Claude who was also a footballer.

I became a Muslim in 1995 when I was 16. My childhood friends, who were Algerians, Moroccans and Tunisians, influenced my thinking and I found their beliefs to my liking. Being a Muslim makes me have a calmer and more philosophical outlook to life. I think carefully about everything I do, and daily prayers keep me focussed. This outlook to life also keeps me protected from the challenges of fame and glamour which all top footballers face. I try to stay out of the lime-light outside of football, and I like to relax with my family – my Belgian wife Barbara and two boys called Kais and Kahil.

Though I never eat before a game, I find fasting difficult during matches as I get injuries more easily. I support charities that help the poor and sick in Africa and in a few months time I will be doing something big with a charity in the UK. Apart from my brother Claude, my biggest influence in football has been the Brazilian player Ronaldo. My childhood friends have been my biggest influence in my faith; I still keep in touch with them – some are taxi drivers and office workers.

I’m hoping France will win the World Cup this year and I’m hoping to be playing in South Africa in June. However, the best footballer in the world now is the Argentinean Lionel Messi. My most memorable football match has to be the one I played for Real Madrid against Bayern Munich in the Champion’s League semi-final in 2000: in the second leg I scored a goal that took us through to the final – which we went on to win, defeating Valencia in the Stade de France.

Source:http://www.emel.com/article?id=73&a_id=2042

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Inspired by Islam – Pulmonary Circulation

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iCover – a photobook on Muslim women

Go to www.sadafsyed.com for more information

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Nicolas Anelka

Issue 69 June 2010

Nicolas Anelka, whose national team is France, first played for Tarppes. He currently plays for Premier League Champions, Chelsea.

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