Category Archives: Muslim figures



He has a history of partying with big shots and loves to tell stories. For a journalist using a recorder, one may consider an extra pair of batteries to record an interview as this one considerably “ate” into my notebook.

He vividly recalls events that occurred 30 years ago like they happened yesterday. It is almost a crime not to know Sheikh Abdulla Lubega if you are a resident of Buziga unless you just moved in. He is a likeable character and needs no introduction, for he “markets” himself well by greeting whoever he comes across.

Lubega was born in 1939 in Bisanje, Masaka, to Swaibu Lubega who passed on recently. “My mother also passed away. She was initially from the Catholic Church but died a Muslim after converting,” he says. Jemeo Namatovu, his only sister, has been working at Nsambya Hospital for 28 years now.

Religion and leadership
“I trained in Muslim studies. There was a time when Catholic [priests] wanted me to be a leader in the mission without necessarily changing from Islam. They were impressed with my leadership skills,” he says. Later in life, Sheikh Ali Kulumba, who was Speaker of the Buganda Lukiiko, gave Lubega a leadership role. Though he was young then, Lubega accompanied the Speaker to functions. In 1966, he was chosen to go to Bunyoro with Kabaka Mutesa.

In 1967, he married his first wife, Jalia Nabukenya, who bore him 14 children. In 1972, he married Aisha Nakayiza who bore him seven. Then, in 1973, he married Mastula Nakakawa. “She bore me three children but one passed on. In all, I have lost three children but 21 are alive. Some have married and got me grandchildren and some grandchildren have also given birth,” he says.

In 1980, he met Nuru but he fell out with her and they did not have any children with her. Sheikh Lubega has taught Islam in Ndejje, Bunga, Munyonyo and Nanganda. “I have so far Islamised 1,089 people. In Makindye Division, I have helped build 18 mosques. I went to Mecca in 1977,” he notes.

Love for bicycles
For a man his age, bicycles have played a huge role in shaping his life. Bicycles are the reason he is still fit and ageing gracefully. He cleans around the Buziga mosque near his house with ease. He attributes his fitness to riding bicycles which he has done for more than 50 years and is not about to stop.

“Since 1953, I have been riding bicycles and I have never fallen sick. I exercise daily. From Kampala, I ride to Gaba and buy fish,” he explains. “I have been offered motorcycles but I have turned down the offers.” For longer journeys, he uses taxis.

Buziga to the city is a 10-kilometre stretch which cars do in 10-20 minutes depending on traffic, it takes him only 30 minutes. This includes his handkerchief-waving antics to all and sundry including taxi drivers. He has ten bikes and all of them were donated to him. If one bicycle gets old he pulls out another. “Bicycles have enabled me meet many great people,” he boasts.

President Kabila’s guest
Last year, he received two bicycles from President Joseph Kabila, a longtime friend. “An ambassador brought them. I spent two months in Congo on a special invitation. I had three cars escorting me,” he claims.

Joseph Kabila grew up in Buziga where his father sought refuge when his country was in turmoil. Sheikh Lubega was a regular guest where Laurent Kabila stayed, which is a few minutes’ walk from his own home. The young Kabila saw Lubega as a father figure because of the way he related with his father among other people. Jane, Kabila’s twin sister, was a matron when he wedded Nuru, his fourth wife. “I have eaten things in this world. I have eaten like a king,” he says with a chuckle.

Lubega has hundreds of invitations to functions. “In a week, I get about four invitations,” he says about his eventful life. For State House functions, where he was recently for Eid celebrations, he claims the president’s people take him there. “I thank God for keeping me and giving me people who like me. All presidents have been good to me save for Milton Obote. Amin was my close friend at Jajja Villa,” he says referring to a place in Munyonyo that Amin frequented.

Royal handshakes
He proudly shows off several invitations from Buganda Kingdom including the royal wedding that took place in 1999. He says he is fond of Kabaka Ronald Mutebi, whose hand he says he has shaken a “record” 13 times.

The involvement with the Buganda Kingdom goes as back as 1955, when he was among the people that built Mengo palace when Kabaka Muteesa II returned from exile. “Although I am not fat, I have been to big functions and eaten quite well,” he says while waving an invitation from Emmanuel Cardinal Wamala. Others are Christmas cards from neighbours and friends such as Prof. George Kanyeihamba.

“Prof. Mamdani, President Museveni, Moses Byaruhanga, Gilbert Bukenya, Prof Badru Kateregga and Prince Kassim Nakibinge are all friends of mine,” he says. He is also friendly with both rivalling Muftis, Kayongo and Mubajje.

Despite being Idd, he took off time to attend the burials of two people including Bidandi Ssali’s brother Kakonge. Burials are events he often goes to. “I get blessings from God that is why I attend burials. Be it near or far, I create time,” he reasons. He says he is the Sheikh for all the rich Muslims in Kampala.

Prayerful man
It is hard to see this man angry. He says because of his social ways, he is friends with Asians, Europeans, Protestants, Catholics, including several Bishops. “In my free time I read the Koran,” he adds. Although some people have encouraged him to stand for elective positions, he prefers devoting his time to religion.

However, he does not have a job: “I get money from people without begging. Whenever I pray, people give me money. I was trained to pray.” He has two exercise books on whose pages he lists the donations including date, name of donor and amount of money and sometimes the reason for which the money is given. On some days, he receives as much as Shs500,000. He shows me a particular date where he received money 14 times from different people.

Social life
He is a fan of football and was a winger in his soccer-playing days until he quit in 1978. Locally, he supports SC Villa, which he refers to as Jajja Villa, on the international scene, it is Arsenal FC. This year, he will make 73. For a man enjoying life with prominent people including Presidents and religious leaders and receiving donations, life is such a sweet thing.



Sheikh Islam Ali Saad Kulumba was Hajji Hassan Kibirige’s best friend. They used to speak to each over the phone almost every day, and were reportedly friends since their school days. Whenever Hajji (Grandpa) bought meat from the market at Bwaise, he would divide it into two, and get a bodaboda to take some to sheikh Kulumba’s home which wasn’t far away from our house at Kawempe. Actually, one day I was badly injured on my knee while sited on a bodaboda to Sheikh Kulumba’s home as someone in a parked car on the side of the road opened the door as we were branching off at Bwebajja primary school. It was absolute agony in my knee when I knocked myself on that door!

Whenever Sheikh Kulumba would get misunderstandings with his wives, he would decide to spend some nights at my grandfather’s house and they could spend almost a half the night talking in the lounge.

Kulumba had the ability to communicate a scale of values, to impart an attitude to knowledge such as his own, and that was one of his supreme achievements. For instance, one time he went for Umra in Saudi Arabia and on coming back, he gave me an Islamic cap (‘enkofira’ in Luganda). He then told me something I still remember up to now:

‘Do you know why our friendship with your grandfather has lasted this long?’,Kulumba asked

‘I don’t know’, I politely answered.

‘It’s because we are Muslims and we love each other for the sake of Allah. When you get a friend like that, who loves you that way, that friendship will last till death tears you apart’, Kulumba explained.

Indeed, their friendship lasted till that day on 28th June 2004 when Kulumba reportedly collapsed and instantly died. Unfortunately, my grandfather was away in London with us having treatment such that he never got a chance to bury his best friend.

We organized a duwa for him in London at one of my auntie’s place which gave my grandfather a chance to say good bye to his friend. I could see him in pain but the word of Allah:’inalilahi wahina ilayihi rajihuna’ kept him going.

I don’t know when Kulumba was exactly born but all I know is that he has always been there for Buganda, Islam and Muslims in Uganda. For instance, In October 1970, Obote ordered the arrest of Sheikh Ali Kulumba (later on Speaker of Lukiiko) and Prince Badru Kakungulu, both Moslem leaders of the well-established Uganda Muslim Community (UMC). Since 1965, Obote had been sponsoring another organization, the National Association for Advancement of Moslems (NAAM), in order to keep the influential UMC in check. I have to point out that NAAM did not have any mosques of their own and depended on the pity of some Moslem leaders to do their work. Sheikh Kulumba and Prince Kakungulu stood up to NAAM interference in the mosques. Things escalated when General Idi Amin (then Chief of Staff and Head of the Air Force) started to move away from NAAM and towards UMC. He was accepted by the UMC and he started appearing at their ceremonies. Obote viewed this as a threat to his government and consequently placed Amin under house arrest as well as stripping him of some of his powers. Obote also detained Kulumba and Kakungulu without charge or trial.

Sheikh Islam Ali Saad Kulumba was bright, energetic and soft spoken though his speech was impeded by an illness in his old age that made him shake a little bit. He was a man of good understanding and sound judgment, deliberate in forming his conclusions, comparatively of few words, but whenever he spoke his words were appropriate and his views weighty.

The subject of religion was at all times and on all occasions his great theme, and perhaps no man was more uniformly devoted to the cause of Allah. (s.w.t). He onetime told me to emulate one of my uncles he envied so much. I actually tried to get close to this uncle of mine when I moved to the UK but, for some reason, he never tried to seize the moment in our friendship. By the way, guys, when a kid tries to be your friend, don’t push them away (for God’s sake). It only means that this kid is looking at you as a role model!

He was pre-eminently a man of prayer, who would be seen leading all the prayers at my grandfather’s house whenever he visited. Our grandmother, Hajjati Mayimuna Nabagereka, respected him so much and she knew how much he meant in the life of my grandfather. She sometimes would joke to Hajji (Grandpa):’nawe genda osuleko ewuwe’ meaning’ you should also sleep at his’!

Kulumba stands out in the memory as a simple personality. As a teacher, Maalim was outstanding. I remember him on all ‘MAULEDIS’ I attended as a kid. He once gave me some money and shared a piece of meat with me for reciting surat yasin off head without looking at the Quran. I must have been in primary six then at Kamuli UMEA. No one who was taught by him could easily forget the experience of his teaching.

His knowledge was never used merely to impress but rather to stimulate and fertilize the minds of the young boys and girls when he was preaching on Muslim occasions or mosques. He also used to train and encourage youngsters to become madrasah teachers and majalis reciters.

His humility and sense of belonging to the community was remarkable, Kulumba was a keen listener to people’s problems and help them solve their problems by Istekhara and recommending supplications. He was genuinely concerned about everybody and loved them, and everyone felt the same about him.

Sheikh Kulumba was just the most explicit example of that virtue and his imparting of religious teachings will be regarded as one of the greatest gifts ever given to the community.

He showed everyone, especially the youths that despite the materialistic nature of the world; a man can serve Allah (s.w.t) and the community if he submits to His will fully. He was never after the materialistic life of this world as long as he had the basics for the day.

There is a lot to learn from such old guys and I hope that Hajji Mutumba Nsereko puts him on the list of our ‘unsung Muslim Heroes’ list he is yet to cover inishallah.

We thank Allah (S.W.T) for sending such a man who is still remembered fondly by the Muslim community in Uganda, his friends and family. This eminently pious man was no less remarkable in death than in life. Let us all pray for his maghferat (forgivenance) and remember him with a sura e Fateha.

Abbey Kibirige Semuwemba

Prof Hyuha Mukwanason’s Presentation to the Presidential Committee on Muslim Affairs (August 2, 2012)


In the Name of Allah, the Most Gracious, the Most Merciful




Mukwanason A. Hyuha

Professor of Economics



And hold fast, all of you together, to the Rope of Allah (which He stretches out for you, i.e. the Qur’an) and be not divided among yourselves, … (Surah 3: Al ‘Imran, verse 103)



  1. 1.      Introduction

This paper attempts, I hope successfully, to bring out and discuss causes of Muslim divisions and wrangles in Uganda at least since 1972. A way forward is also outlined. The coverage of the paper is as follows:


  1. Introduction
  2. Causes of Muslim Wrangles in Uganda
  3. Sale of Muslim Properties and the Wrangles (1972 to date)
  4. The UMSC Constitution and the Wrangles
  5. The Way Forward


I accepted to participate in activities of the Committee set up by H.E. the President of the Republic of Uganda for a number of reasons. First, as a Muslim from one of the most prominent Muslim families in Eastern Uganda, I am duty-bound to throw some light on the nature, morphology, and underpinnings of Muslim wrangles in Uganda as well as to suggest a way forward. My father, the late Al-Hajji Sheikh Asumani Wandera Muhwana, played a major role in the spread and sustenance of Islam in Eastern Uganda (particularly, the then Districts of Karamoja, Teso, Sebei, Bugisu, Bukedi and part of Busoga), while my brother, the late Al-Hajji Asumani Mugoya Mbubi, also played a significant role, particularly in the Uganda Muslim Supreme Council (UMSC) matters. Al-Hajji Mbubi was, among other things, a founder member of the UMSC and UMSC’s Vice Chairman for a long time—at the time the late Al-Hajji Prince Badru Kakungulu was the UMSC Chairman.


Second, I played an extremely significant role in the ascendancy of Sheikh Shaban Ramadhan Mubaje to the post of Mufti of Uganda. I was an important, unforgettable member of the Kachumbala Caucus that consisted of Muslims from all over Uganda; and I was part of a strong, unbreakable machinery that successfully ensured that Mubaje was elected as the Mufti of Uganda, despite various odds. My major motivation for joining the Mubaje caucus was to ensure that the reign of the ‘old guards’ came to an end. This, I hoped, would ensure that marginalization of Muslims from outside Buganda, massive wastage, misuse and embezzlement of Muslim funds/properties by Muslim leaders, leadership of the Uganda Muslim Ummah by less enlightened Muslims and stagnation in the development of Muslims and their development projects would all end, and, hence, be relegated to the museum of Muslim history in Uganda.


Third, I was chairman of the Muslim Properties Committee (MPC) of the UMSC soon after Sheikh Mubaje was sworn in as the new Mufti of Uganda in 2000. The MPC is a sub-committee of the UMSC Executive Committee. Sheikh Mayanja Luyombya (then UMSC’s Secretary for Administration) was the secretary of the MPC. The committee was given a list of all Muslim properties as handed over to the UMSC by former President, Idd Amin, in 1973. By this time, many properties had either been handed over to returning former owners (Asians) or sold off by various UMSC administrations. We attempted to devise clean management of the properties. However, our efforts were frustrated by the Secretary to the sub-committee. I reported over five times to the Mufti as to how the MPC work was being sabotaged by Sheikh Luyombya; at least two of the reports were in writing. In all cases, the Mufti took no action. Consequently, I resigned from the sub-committee out of frustration. I did inform the Executive Committee during one of its meetings about this resignation and the reasons that had compelled me to resign.


Fourth, I have always felt that Muslims outside Buganda are highly marginalized. Two examples can illustrate the issue. One, most of the Muslim assets are concentrated in Buganda. In fact, many resources resulting from donor funds are concentrated in Buganda, yet the funds are donated to all Muslims in Uganda. Two, many Baganda—particularly conservative Baganda—want only Baganda Muslims to dominate all Government and other appointments. A case in point is when some non-Baganda (Nusura Tiperu, Mahiri Balunywa and Mukwanason A. Hyuha) were appointed by Government to the Council of the Islamic University in Uganda (IUIU) in March this year. Many conservative Baganda opposed the appointments; many came out publicly to declare that the three appointees did not include a Muganda; others claimed that the appointees were non-Muslims—yet some of them had served as members of the General Assembly, the Joint Session and the Executive Committee of the UMSC together with Prof. Hyuha since 2000. Many denounced these appointments in various sermons and speeches in (mainly Kampala) mosques and funerals, yet, honestly, many of these conservatives know extremely little about how a university is run or even the functions of a university as opposed to a Muslim family, social club, maddrassa, or mosque. Finally, it should be noted that Mr. Balunywa is from the famous Anas Kinyiri Family, one of the most prominent Muslim families in Eastern Uganda.


Fifth, as alluded to above, I was an elected member of the General Assembly, the Joint Session and the Executive Committee of the UMSC for over 10 years since 2000. I have been a very active member of the UMSC. For example, I was a member of the five-man delegation that visited Libya in 2000.[1] The construction of the Gaddafi Mosque on Old Kampala Hill resulted from that important visit.


Sixth, in the mid-1990s, a group of Muslims and I organized a meeting of some Muslims from outside Buganda. The meeting took place in Jinja, and was well attended. The main objective of the meeting was to brainstorm over  avenues, plans, strategies and associated issues related to the development of Muslims in Eastern, Western and Northern Uganda. This was because of the marginalization of Muslims outside Buganda. These marginalized, ‘peripheral’ Muslims wanted a voice of their own; an organisation to cater for these Muslims was to be formed. The organisation was, inter alia, to unite Muslims in its sphere of influence, to mobilize both internal and external resources for the good and development of the concerned Muslims, and to develop Islam in the area. Various committees were set up to come up with a constitution, a development plan as well as the vision and mission of the proposed organisation. This organisation, unfortunately, died a still birth, following infiltration by some conservative Baganda cliques.


Lastly, I was an active member of the Makerere University Muslim Students’ Association while a student at the university. I learned a lot of advocacy techniques with regard to Muslim issues during that time.


Hence, I feel I am as qualified as anybody else to discuss Muslim issues. I have participated in Muslim wrangles in one way or another; and the wrangles or divisions have impacted on me in various ways over time.


  1. 2.       Causes of Muslim Divisions in Uganda:  The Independent Variables


In this section, I present what I believe to be the main root causes of Muslim wrangles or factors that have led to divisions amongst Muslims in Uganda over time. These causal or independent variables include:


  1. Ethnicity/Sectarianism
  2. Politics and Ideology
  3. Fight over Control of Internal and External Funds and Other Resources
  4. Lack of Separation of (Buganda) Royalism from Religious Issues
  5. Lack of Professionalism
  6. The old Muslims with low (secular) education vs the Educated Muslims
  7. Unemployment amongst the unskilled Muslims
  8. Poor Governance of Muslim Institutions
  9. Religious  Decline/Decline in Faith (Iman)
  10. Lack of the Attributes of Secrecy and Confidentiality among most Muslims

2.1  Ethnicity/Sectarianism

As it is very well known, Islam in Uganda was introduced by Arabs during the 1880s. The spread of the religion started in Buganda, with a significant involvement of the royal family. The late Prince Mbogo played a major role in the spread of Islam in Uganda; so did Prince Badru Kakungulu. Hence, up to now, the Mbogo lineage is gratefully recognized by all Muslims as having played a crucial role in the introduction and spread of Islam in Uganda. In fact, Prince Mbogo is respectfully referred to as Jajja w’Obusiraamu mu Uganda, a title which was also enjoyed by the late Prince Badru Kakungulu and is now being enjoyed by Prince Kassim Nakibinge (the heir of Prince Badru Kakungulu).

This historical fact has led to many Baganda—particularly the conservative ones—to think that Islam is their exclusive domain. Hence, the Mufti should be a Muganda, other important national leaders should be Baganda, Muslim Government appointees to Ministries, Boards of parastatals, universities and related institutions should be Baganda. The conservatives appear not to be happy whenever a non-Muganda Muslim is appointed to a high-ranking post. In fact, a number of times these conservatives wish that these appointments are for people from only certain areas of Buganda, such as Butambala. For example, when Tiperu, Balunywa and I were appointed to the IUIU Council, one Muslim Muganda came out openly during a radio talk show to state that he was opposed to the appointments because all the three were non-Baganda (not non-Muslim)! Another example is that whenever Government consults certain Baganda high-ranking Muslims for suggestions of Muslims who should be appointed to Cabinet posts and various Boards or RDC positions, these (conservative) Muslims come up with names from only Buganda.. Even facilities and assets donated to Muslims by Muslim brothers outside Uganda are concentrated in Buganda for no obvious reasons other than ethnicity or sectarianism!

These obvious and unhealthy tendencies by the (possibly conservative) Baganda have led to great unease between Baganda and non-Baganda. This polarization of Muslims along ethnic or sectarian grounds, I strongly believe, is one of the major causes of divisions and wrangles amongst Ugandan Muslims. Some use this polarization to cover up their wrong deeds. For example, after being accused of selling off left and right Muslim properties, Sheikh Mubaje found it easy to inform Muslims outside Buganda—particularly in Eastern Uganda—that he is being hated because he is not a Muganda!

2.2   Politics and Ideology

Islam and politics in Uganda have always had an unhealthy marriage. Politicians have always exploited Muslim divisions and wrangles to advance their unsavoury causes or plans. For example, during Obote I, the National Association for the Advancement of Muslims (NAAM) was founded ostensibly to develop Muslims. A Minister close to President Obote was the chairman of the association, while prominent Muslim leaders and sheikhs became key members of the NAAM. Many of the prominent Muslim members of the NAAM were very well read in Islamic education and affairs, but with little secular education. Some of these Muslims would, for instance, go around trying to convince Muslims that the ‘word’ NAAM was even in the Holy Qur’an; hence, opposition to NAAM meant opposition of the holy book!

The NAAM polarized Muslims. As it was advocated mainly by UPC party members, many non-UPC supporters opposed it. There were serious quarrels—and even fights amongst Muslims in Ankole and other areas of Uganda. Some of the fights were inside mosques. Even Mauledis were interrupted, e.g. at the Bukabeba mosque in my home area.

Islamic fundamentalism has also led to divisions amongst Muslims in Uganda. Some members of some Muslim sects regard themselves as the only true Muslims; other Muslims not embracing such sects are regarded as non-Muslims.

To date, politics and ideology and Islam are so inextricably intertwined that the first two variables continue to be significant divisive factors amongst Ugandan Muslims. Many wrangles are a result of these two variables.

2.3   Fight over Control of Internal and External Funds and Other Resources

Muslims of the good old days were full of faith (iman). They worked relentlessly to spread Islam and preserve Muslim assets basically without any significant pecuniary returns. They hardly told lies or got involved in crimes or heinous sins. They worked for the Most Gracious, Most Merciful Allah who would reward them in any way He felt fit.

This is hardly the case these days; religious leaders of the old days have been replaced by modern religious entrepreneurs. The entrepreneurs care little about faith; they use the religion to maximize their individual or personal benefits and profits. For example, one aspires to become a District Kadhi so as to get access to funds and other resources available and accruing to the District. He uses religion to advance his hidden entrepreneurial ambitions.

So, there is a lot of competition not to serve the Almighty Allah, but to get access to funds and other resources from within Uganda and from donors outside the country. The ouside resources are mainly from Saudi Arabia, the Arab Emirates, Libya and Pakistan. This competition resulting from declining religious faith (less fear of Allah), I believe, is one of the important independent variables in the equation to explain Muslim divisions and wrangles in Uganda.

2.4   Lack of Separation of (Buganda) Royalism from Religious Issues

As noted above, as a result of the history of Islam—particularly how it was introduced and spread in Uganda, the line of demarcation between Islam and the royal family in Buganda is extremely thin and blurred. Islam and royalism are so intricately intertwined that the two appear inseparable in some quarters, particularly amongst many members of the Kibuli grouping of Muslims. Hence, republican or non-feudalist Muslims in and outside Buganda find it difficult to belong to the Kibuli group. This has also brought about divisionism amongst Muslims.

2.5   Lack of Professionalism amongst Muslims

Many Muslim leaders have a high level of Islamic education, but very minimal secular education. Hence, they do not possess adequate skills to be employable in the civil service, industry or other sections of the private sector; yet employment in mosques as imams and other Muslim institutions is too limited to employ all. In fact, there appears to be four groups of Muslims in regard to religious and secular education:

  1. A group consisting of Muslims highly educated as regards religious affairs—such as the Qur’an, hadith, sharia, and so on—but with little secular education. Many are highly fluent in Arabic, but have a poor mastery of English; they are, therefore, very comfortable preaching in Luganda and other local languages, rather than in English.
  2. A group consisting of well educated people:  very good Islamic education and good or fairly good secular education. These persons can preach in a local language or English.
  3. A group with very high secular education, but with little Islamic education. These are unable to understand Arabic, but are very fluent in English.
  4. A group with little or no secular education and equally little or no Islamic education.

There has often existed a lot of mistrust amongst the four groups. This has also brought about misunderstandings, mistrust and unease amongst Muslims in the country. For instance, at meetings like the General Assembly of the UMSC, wastage of time occurs. There are always time-wasting translations at meetings from one language (Luganda, English or Kiswahili) to another or others. In these cases, efficiency is the victim.

Moreover, you find sheikhs with no knowledge of bookkeeping and administration camouflaging as cashiers, accountants and crucial administrators in certain Muslim organisations. Some are quite unemployable, despite their high, commendable Islamic education.

2.6   The Old Muslims with Little Secular Education versus Other Muslim Groups

There are often collisions between Group 1 and Group 3 as listed in the previous section; the two groups tend to dislike each other, while Group 2 fits in all situations much better. It should also be noted that sometimes there are divisions amongst members in Group 1 and Group 2, depending on where they obtained their Islamic education. Was one educated in Egypt, Saudi Arabia, Libya, Pakistan or Uganda? So, the source of Islamic education often creates unease and sometimes mistrust, misunderstandings and wrangles amongst Muslims in Uganda. Moreover, the youth with latest Islamic education often regard the old as not well-schooled in Islam!

This is a simple but disturbing issue among the two groups of Muslims. There should be efforts aimed at preventing sending ‘secularly uneducated’ youth for Islamic education outside Uganda.

2.7   Unemployment amongst the Unskilled Muslims

As stated above, employment opportunities in mosques and other Islamic institutions are too few vis-à-vis the number of Muslims—particularly with minimal secular education—seeking employment. Many young Muslims with little secular education were sent abroad to study diplomas and degrees in Islamic studies, such as sharia. On return to Uganda, they have found themselves unemployed for the reason just stated.

These ‘secularly unskilled’ Muslims end up fighting over the extremely limited job openings in mosques and other Islamic institutions. These unhealthy fights over limited employment opportunities have often led to divisions and wrangles.

2.8   Poor Governance of Muslim Institutions

There are two major Muslim institutions in Uganda:  the UMSC and the Islamic University in Uganda (IUIU). These are national institutions and big employers. The UMSC was founded in 1972, while the IUIU was established in 1988—to unite and develop all Muslims in the country, and to offer university education to Muslims, respectively, in addition to performing all other Muslim functions, like spreading Islam in the country.

These national institutions, have, unfortunately, been characterized by bad governance. This bad governance has been caused and sustained by, and, in turn, has led to the following:

  • Ethnicity and other types of sectarianism have badly maimed the two institutions. This factor has particularly been manifested in employment patterns at the IUIU.
  • Dictatorship has enjoyed an upper hand in the institutions. The end justifies the means; leaders of the institutions will do anything—ranging from telling lies to smear campaigns—so as to sustain their leadership, i.e. so as not to lose that leadership.
  • Party politics has infiltrated them to the extent that even the institutions’ bone marrow is being eaten away.
  • The moral fabric is also being wasted away. Leaders are no longer ashamed of telling lies to Muslims or massively wasting off or swindling institutional funds and properties/assets.
  • Intrigues and counter-intrigues are common occurrences at the institutions.
  • These leaders often find scapegoats for their failures. They cannot see the specs in their eyes. For example, when Mubaje finds himself in hot soup due to the alleged sale of Muslim properties, he is not ashamed to tell non-Baganda that he is in trouble because he is not a Muganda. And when Dr. Sengendo has allegedly security issues to answer and is excessively frightened by the appointments of the no-nonsense Hyuha and Balunywa (who has written many dossiers on the rector’s mismanagement of IUIU funds and other resources), he generates side issues and mobilizes his conservative Baganda henchmen to spread a diversionary message to the unsuspecting Muslim public.
  • The institutions have become sources, generators and nurturers of all types of divisions and wrangles amongst Muslims.

Thus, poor governance has been a major factor in the generation and fanning of Muslim divisions and wrangles.

2.9   Religious Decline/Decline in Faith (Iman)

This issue has already been touched on; the Muslims and Muslim leaders of today are less faithful than Muslims of the good old days. They are less God-fearing than our forefathers. Their moral fabric and behaviour leave a lot to be desired. Hence, these days, the worst enemy of a Muslim is in most cases another Muslim, rather than a person of a different religious belief. Further, many religious leaders are arrogant, tell lies to unsuspecting followers and involve themselves in immoral activities, unlike in the good old days

This great loss of faith, I believe, is a significant explanatory variable in regard to Muslim divisions and wrangles in Uganda today.

2.10   Lack of the Attributes of Secrecy and Confidentiality among Most Muslims

Unlike Catholics who have a world leader of their faith (the Pope), Muslims are not so organized at a global level. The Pope plays a big role in uniting and guiding Catholics, in addition to solving potential religious and other disputes among the Catholics and their leaders. In fact, the Pope can summon a ‘misbehaving’ church official and detain him in Rome for as long as he wants (e.g. like he did to Archbishop Milingo of Zambia in the 1970s).

No such figure, like the Pope, or institutional set-up exists for Muslims.

Some of the attributes the existence of the institution of the Pope has inculcated amongst Catholics are secrecy and confidentiality. Discussions in churches and other religious meetings are kept confidentially—high secrets to Catholics alone and hardly divulged to non-Catholics. Other Christians appear to have similar behaviour. However, Muslims do not appear to respect these attributes of secrecy and confidentiality. No sooner is a matter discussed in a closed Muslim meeting or mosque than it is divulged to non-Muslims. Muslim disagreements and quarrels are an open secret, whilst such matters among other religions are discussed in secrecy. Muslim affairs are discussed in the news media, or mosques during khutbahs, or at funerals, etc. That is, Muslims, unlike followers of other faiths, are fond of washing their dirty linen in public!

This, I believe, is another set of important independent variables in explaining divisions and wrangles amongst Muslims in Uganda.

  1. 3.       Sale of Muslim Properties and the Wrangles (1972 to date)

It has been claimed in some quarters that sale of Muslim properties is the major cause of the current divisions and wrangles amongst Ugandan Muslims. This is far from the truth. Sales of properties, embezzlement of funds, misuse of Muslim assets and other resources, and dishonesty and mischief among Muslim leaders are as old as the UMSC itself.

It is an undeniable fact that at the birth of the UMSC, President Idd Amin Dada gave the Old Kampala Hill (minus Lugard’s monument) to UMSC. The new body kept on accumulating its own properties as time went on. On September 27, 1973, President Idd Amin handed over 233 properties (previously owned by some of the expelled Asians) to the UMSC.

When Sheikh Mubaje became Mufti in 2000, many of the 233 properties had either been returned to previous Asian owners or sold off by the administration at Old Kampala. Some properties had been dubiously seized by debtors. An example will do here. The UMSC owned  a housing estate at Najjanankumbi and another on Plot 2 Hoima Road, among others. By 2000, out of the 18 houses comprising the Najjanankumbi estate, only one (the official residence of the Mufti) was left; the 17 no longer belonged to the UMSC. Some had gone during Sheikh Kakooza’s reign, others during the late Sheikh Luwemba’s reign, and so on. There are two reports of Committees of Inquiry that show in no uncertain terms that Mufti Mubaje and his regime also sold off quite a number of Muslim properties, in addition to alleged embezzlement of funds. Hence, the sale of Muslim properties appears to cut across all UMSC regimes since 1972.

.These sales are, therefore, not the main cause of Muslim divisions and wrangles. They have only aggravated the divisions and wrangles. The sales are the petrol that has been poured on dry wood that had already caught fire (divisions and wrangles brought about by the 10 variables explained in the previous section); the wood is now burning almost beyond limit. Removal or stoppage of the fuel action will definitely not extinguish the intense fire; the dry wood will continue burning, albeit at a slower pace. It is the dry wood that must be removed as of now.

  1. 4.       The UMSC Constitution and the Wrangles

The UMSC constitution, as amended and approved on December 5, 1986, has a number of weaknesses and loopholes. The Mufti who can assume power at the age of 40 can be in office until he clocks 70 years; the Director of Sharia until 65 years and a member of the Majlis Al-Ulama until he is 70 years. This is a big hurdle to those aspiring to assume any of those posts.

4.1   The Age Factor

In my opinion, the age factor is the first problem with the constitution. If one lands a good, faithful Mufti, it is fine; he can be in power up to 75 or more. However, with an unfaithful, dishonest and dictatorial Mufti—allergic to telling the truth and money-hungry—the age 70 is a serious problem. Bad leaders must be gotten rid of as soon as possible.

This problem can be mitigated if term limits are introduced. The Mufti should be in power for, say, 7 years (like the Secretary General), re-electable once.

4.2   The Management Committee (Article 12)

The Mufti is both the spiritual head of Muslims in Uganda and the chairman of the Management Committee (Articles 5 and 12). As chairman of the Management Committee, he gets involved in the day-to-day running of the administration, yet the Secretary General is the chief accounting officer (Article 13(4)). This may cause bad blood between the Mufti and the Secretary General. For instance, Mufti Mubaje was the principal signatory to a number of (if not all) UMSC accounts, despite strong protestations by the Executive Committee. He gave up this role when the accounts after some time hardly had money on them, i.e. when account balances were in the neighbourhood of zero.

I propose that the Mufti should just be a spiritual leader. Management or administration should be left to the Secretary General, who, after all, the constitution recognizes as the one in charge of all other Secretaries  This suggestion may not be acceptable; but, the point is that the Mufti should handle only spiritual issues. He should not be entangled in administrative matters and controversies. Somebody else should head administration.

4.3   Qualifications for the Office of Mufti (Article 6)

Whereas the Director of Sharia should be “fluent in Arabic language and having a working knowledge of English” (Article 7(d)), no English requirement is stated for the Mufti. Modern Uganda with so many Muslims fluent in both Arabic and English deserves a Mufti with at least “a working knowledge of English”, in addition to fluency in Arabic and a degree in sharia. This is my considered opinion.

4.4   Quorum at Meetings

Article 17(8) states that the quorum at meetings of the General Assembly, the Joint Session, the Executive Committee, and meetings of other UMSC bodies shall be one-third of the members of the body or organ concerned. The constitution does not discuss the quorum by representation. This is a serious loophole. To illustrate, take the example of the membership of the General Assembly. Assume there are 26 Muslim Districts with 20 large ones and 6 small ones, population-wise. By Article 2, the big Districts will send 100 representatives to the Assembly, 20 of whom will be District Kadhis. The small ones will contribute 18 members to the Assembly, 6 of whom will be District Kadhis. Taking into account the 8 specially elected members, the Assembly will consist of 126 members, 26 of whom will be District Kadhis.

The Kadhis, given the way they are appointed,  owe their allegiance to the Mufti, who is free to dismiss or discipline any of them at any time. Hence, one can raise a quorum by having 26 Kadhis plus 16 members elected by Districts through electoral colleges and the 8 specially elected. Mufti Mubaje understands this quorum issue very well; he can cause a meeting of the General Assembly with many of the elected representatives uninvited (and, therefore, absent), but with all the Kadhis around (present). An example is the bogus meeting that sanctioned the creation of 24 new Districts and, thereafter, dissolved the General Assembly.

This issue needs attention during the review of the current constitution.

4.5   Lack of Constitutionalism

On a number of instances, the constitution has been violated intentionally in broad day light. Two examples can illustrate this issue:

  • Article 9 outlines very clearly the procedure for removing or impeaching the Mufti, the Chairman, their deputies, and the Secretary General. Al-Hajji Muhammad Adrama was duly elected as the Chairman of the UMSC in 2000. He was, however, removed through unconstitutional means. On the fateful day, he chaired a meeting of the Joint Session during the morning. During lunch time, he rushed to town to attend to urgent personal matters. The meeting resumed soon after the lunch break under the chairmanship of Al-Hajji Adrama’s deputy. By the time Al-Hajji Adrama returned, hardly an hour after the resumption of the meeting, he had been removed from chairmanship! This was effected despite my strong and loud protestations. Thereafter, Al-Hajji Adrama was told in a rude manner to join the backbenchers, for his deputy had been installed as an acting chairman. Al-Hajji Adrama obliged.


  • The work of the Appointments Board under Mufti Mubaje’s regime was basically inexistent. It was taken over by Mubaje and his henchmen. So, many appoinrments were done outside the Appointments Board. For instance, although I was a member of the Board—under the chairmanship of Engineer Abbas Mugisha—I do not know how Al-Hajji Mutumba was appointed to the post of Public Relations Officer. The Board chairman also had no knowledge, so he told me. In any case, I do not remember whether such a post were ever created by the Executive Committee or any other legal UMSC body. Mutumba is just one example of numerous such dubious appointments.


This is very sad. How do we guard against such acts in future?


  1. 5.       The Way Forward

This issue of the way forward needs deeper thinking and a lot of brainstorming. Due to pressure of work and the short time I have had to prepare this paper, I have not engaged in acts of debating these issues with colleagues of mine. However, I can hazard and outline some suggestions as follows:


  1. A discussion of the 10 causes of the wrangles must take place. If this needs the convening of a national conference, then let it be.


  1. The constitution needs urgent review. Issues discussed above, among others, must be attended to during the review.


  1. Both the current leaderships of Old Kampala Hill and Kibuli Hill must vacate office so as to start on a clean slate. We must create a win-win situation, as opposed to a loser-winner game product/outcome.


  1. Institutions and systems must be devised to ensure prevalence of constitutionalism and to guard against excesses in administration.


  1. The Mufti should just be a spiritual leader, as discussed above.


  1. Intensive screening of applicants to the post of Mufti (and Kadhis and other important posts) must be done. It is, for instance alleged that Sheikh Mubaje committed the same ‘sins’ as the District Kadhi of Mbale. If this is true, this information was, unfortunately, not available at the point of his election to the post of Mufti of Uganda in 2000.


  1. Muslims should be intensively and extensively sensitized, so that they love their religion more, they keep secrets, they are confidential, and they are not enemies of one another.


  1. We need Almighty Allah’s intervention as soon as possible.







August 2, 2012

[1][1] The other members of the delegation were Sheikh Shaban Ramadhan Mubaje, Sheikh Abbas Mukasa, Al-Hajji Idris Kasenene and Al-Hajji Habib Kagimu.

Prof.Mukwanason Hyuha takes his ‘guns’ out to fight ‘enemies’ in the IUIU battle


Professor Mukwanason Hyuha

Professor Mukwanason Hyuha

I am extremely grateful to the Government of the Republic of Uganda for appointing its representatives to the IUIU Council—representatives who include me.

Whoever knows and clearly understands me has no doubts that I will positively contribute a great deal to the academic and other activities of IUIU—just like I did and have done for the University of Dar es Salaam (1980-1990), Makerere University (1993-2000),, the African Economic Research Consortium (AERC) covering the entire Sub-Saharan Africa, with headquarters in Nairobi (2001-2010) and Kampala International University (KIU) (2010- to date), to mention but a few institutions where I have been instrumental in capacity building, education administration and academic and other infrasturactural developments.

However,I and many persons as well as alumni of IUIU are tremendously surprised by the baseless allegations that have lately appeared in some sections of the media directed at me and Mr. Mahiri Balunywa, another new appointee to the IUIU Council. These allegations have been made in mosques in Kampala, the Bukedde TV, the Red Pepper, and a few radio stations. The source of the allegations appears to be a few individuals apparently threatened, for reasons best known by themselves, by my appointment and that of Mr. Balunywa.

The purpose of this write-up is to give the correct information on some of the allegations. I believe there is a hidden agenda aimed at tarnishing my otherwise excellent image and integrity, attributes earned out of my hard work and dedicated, selfless service to all institutions where I have worked. The naked truth must be revealed so as to shame the devil and its heinous disciples that are behind the malicious allegations

  1. 1.     My International Profile/Exposure

I honestly believe that I am one of the best known international figures amongst the Muslims in Uganday positions as the Associte Dean of the Faculty of Arts and Social Sciences of the University of Dar es Salaam and as a good teacher and researcher at the same university (1980-1990), as the Academic Registrar of Makerere University (1993-2000), and as a researcher, teacher and PhD Manager while with the African Economic Research Consortium (2001-2010) made me known all over Sub-Saharan Africa and beyond. These positions enabled me visit and interact with virtually all universities in Sub-Saharan Africa. There is, therefore, hardly any country I have not been to as far as Sub-Saharan Africa is concerned. Moreover, I have been an External Examiner in Economics in many universities in Eastern and Southern Africa. In summary:

  • Worked with the African Economic Research Consortium (AERC) from 2001 to 2010. The AERC runs research and graduate training programmes in Economics. It is funded by over 15 donor countries and organisations
  • Visited annually all the OIC member countries in Africa while with the AERC. My docket included collaborating with universities in Sub-Saharan Africa as well as lecturers and professors of Economics in the running of Master’s and PhD degrees in the region. There is hardly any country in the said region which I have not visited to date.
  • Recognised as one of the best Monetary Economists in Sub-Saharan Africa. I have taught Macroeconomics, Monetary Economics, Econometrics and Research Methodology at the University of Dar es Salaam (1980-1990), University of Zambia (1984 for 4 months), Makerere University (1993-2000), the AERC (1993-1998 and 2002-2009) and KIU (currently).
  • Worked in Tanzania (over 10) years and Kenya (over 8 years) and Zambia (4 months).

  1. 2.     My Integrity

My personal integrity is beyond question This is why I have worked with international organisations like the AERC. Whoever read a series of articles published by the Sunday Monitor newspaper between March 22 and April 15, 2008. I did discuss some of the problems afflicting Makerere University at that time. In his reactions to the publications, the spokesman for the university commented, among other things, that I had no moral authority to give my views on the university “given the way I had departed from Makerere. In a rejoinder to my earlier articles, I took liberty to comment on this Makerere saga; I did comprehensively comment on most of the concocted allegations leveled against me. As a result, I deflated the allegations and showed that I had the moral authority, right and integrity to discuss any issues at the university and elsewhere. It does appear, unfortunately, that those that, in broad daylight, still insist that my integrity is questionable either have never read these articles in the Sunday Monitor, or they know the truth but are bent on misleading the public mainly for selfish interests and malicious reasons

I was a member of the Appointments and Disciplinary Committee of the IUIU from 1991 to 2002. I continued being a member of the Committee even after I had left Makerere University. Why was my integrity not questioned then, rather than now, ten years later? There must be a hidden agenda! Are the powers-to-be in IUIU using me to fight their private wars or to clean their dirty deeds or linen (if any)? They should stop this character-assassination before my lawyers catch up with them in due course. In summary:

  • After departure from Makerere University, I worked for another two years up-to 2002 on the IUIU Appointments and Disciplinary Committee, making a total of 10 years as member of the said IUIU Committee. If my integrity was not questioned by IUIU and others at that time, why is it being questioned now:10 years later? There must be a hidden agenda, nothing to do with integrity.
  • I worked for the AERC for about nine years. AERC is an international academic organisation financed by over fifteen (15) donors. I started and run a Collaborative PhD programme in Economics covering the entire Sub-Saharan Africa. No donor or any other participant ever questioned my integrity; instead, they all appreciated my teamwork, my innovative ability and immense contribution, given the fact that I am an extremely hardworking individual, Makerere University and other institutions where I have worked can attest to this.
  • I worked at the University of Dar es Salaam for over ten years in various capacities including being a member of the University Senate. While there, I rose to the academic rank of Associate Professor. Again nobody ever doubted mt integrity.
  • I have been working as Deputy Vice Chancellor (Academic Affairs), Kampala International University (KIU) where I am a member of the University Senate and the University Council since 2010. Again there my integrity has never been questioned
  • Lastly, I have served as a member of the General Assembly and the Executive Committee of the Uganda Muslim Supreme Council (UMSC) since the year 2000, The UMSC is a Muslim institution, like the IUIU. My record there speaks for itself and my integrity has never been questioned.

3.   My Unquestionable Belief in Islam

  • I, son of the late Al-Hajji Sheikh Asumani Wandera Muhwana, have been a Muslim since birth. I come from one of the biggest Muslim families in Eastern Uganda. You cannot have a non-Muslim member on the General Assembly or the Executive Committee of UMSC. Again the question of I being a non-Muslim would have been raised in 2000 when I was elected and joined the General Assembly and the Executive Committee of the UMSC, NOT now!

4.  Hyuha:  The Innovator and Thinker

  • He managed the construction of the famous Senate Building at Makerere University without a single cent from the University’s development budget or the donor community—but from funds internally generated by the Department of the Academic Registrar where I was the then chief executive officer.

5.  My Record at Makerere University

  • I contributed in no small way to the development of various academic programmes, staff development, private sponsorship schemes and the administration of Makerere University while I was there. Even when I left, I successfully worked with the AERC to bring the CMAP to the university and sponsor over 8 academicians up to PhD (Economics) level. Many of these academicians I trained are members of the university academic staff.
  • On concocted allegations preferred against me, see my answers in articles that appeared in the Sunday Monitor newspaper from about mid-March to mid-April, 2008. These were another set of concocted, baseless allegations, possibly with another hidden agenda. In any case, no criminal charges were preferred against me.

6.  My Expected Work at the IUIU Council

  • To ensure rapid progress of the academic staff.  A University which started in 1988 should have many professors by now; it appears to date there is no professor on the academic staff.
  • Academic standards have to be improved
  • Research must be immensely improved for it appears right now very little research is going on at the university. Hence, one gets hardly any academic publications or journal articles emanating from the university. As Hyuha stated in 1992 while attending the fourth anniversary of the university, “A university without research is just a glorified secondary school”. IUIU must start appearing among the best 100 universities in Africa.
  • To work with everybody as a team without fear or fever. In this respect, nobody should expect to be victimized by Prof. Hyuha, or, for that matter by any other member of the new Council.
  • Those who work hard will be appropriately rewarded; those who need mentoring will be mentored; and those who need learning and/or sensitization will be taught and/or sensitized.

Hence, if one states that Prof. Hyuha has no international exposure, there must be a hidden agenda, or else one does not know what he/she is talking about. My curriculum vitae is very rich (see attached short c.v. below).

Hyuha’s Resume

Mukwanason A. Hyuha

April 2012

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


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

Moses Ali’s contributions to the Uganda Muslim Community


Gen Moses AliDear 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

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: Follow us on Twitter at:!/UMBSFORUM. To donate to UMBS activities, click on: or just deposit money on UMBS Bank A/C at Bank of Africa:07074320002 . Join UMBS forum on facebook at: