Achievements of Yazid bin Muawiyya

The following are the contributions and achievements made by Yazid ibn Muawiyyah:

He reformed the financial system of his government by regulating the collection of Jizya (poll tax)

He improved the Agricultural sector by developing the irrigation system using the Damascus Oasis.

Infrastructure was greatly improved in the empire. This earned him the title Al-Muhandis (The Engineer).

Although he is presented by a number of writers as a dissolute ruler, he strengthened the administrative

Abdul-Malik bin Marwan (685-705C.E)

Biography of Abdul-Malik ibn Marwa

He was born in 26 A.H at a time when Uthman bin Affan was the Caliph. He was a son of Marwan bin
Hakam who is known to have restored the power of Bani-Umayyah.

He became the 5th Caliph in the order of Banu-Umayyah caliph, after the death of his father Marwan bin
Al-Hakam in 685 AD.

The early reign of Abd al-Malik was marked by the revolt in Kufa led by Al-Mukhtar, who had hoped to
elevate Muhammad ibn Al-Hanafiyyah, another son of Ali, to the caliphate. The troops of al-Mukhtar
engaged in battles with the Umayyads at the river Khazir but were defeated.

In 691A.D, in the reign of Abdul-Malik ibn Marwan, the Umayyad troops re-conquered Iraq after he has
defeated Musaab ibn Zubeyr, and in 692 A.D the same army captured Makkah under the commander
Hajjaj ibn Yussuf..

Abdul Malik represented a new spirit to the Umayyad dynasty. He had to face many enemies and it was
through courage, determination and wise policies that he was able to suppress all the revolts.

He expanded the empire to North Africa through his commander and Governor to Africa, Musa bin
Nusayir.

He was more pious than any of his predecessors. He was also the best reciter of Quran in Madina and
was nicknamed “hamamatul-masjid” due to how much he was attached to the mosque.

He treated the religious leaders and scholars with respect. He himself was among the four great Jurists
of Madinah during his time.

Through his respect to Madinan people, he was able to win their support and they abandoned their
earlier opposition to the Umayyads. He therefore, restored peace and order in the Muslim empire hence
is considered to be the second founder of Umayyad dynasty after Muawiyah bin Abi-Sufyan.
He supervised state affairs very closely and helped in advancing the religious rites.

He died in 705 C.E at the age of 62 after 20 years of rule and was succeeded by his son, Al Walid.

Achievements/ reforms/ policies of Abdul Malik bin Marwan for a successful caliphat

Abdul Malik was one of the most important early caliphs of the Umayyad dynasty. He made a number of
significant reforms/ achievements among them are the following:

It is during his reign that the empire broke from following the ways of its Byzantine and Persian
predecessors, and instead developed its own unique character that would define Islamic states from
then on.

Abdul Malik emphasized the importance of Islam to the state, and claimed the role of leader of Muslims,
as well as leader of the empire.

He considered the state treasure (Baitul-maal) as sacred trust and never spent single money for his
personal use.

He used state money to build mosques, and also constructed one of the most important buildings in
Islam such as the Dome of the Rock at Jerusalem at the site of prophet’s halt during his Isra-Miiraj.

He expanded the Islamic empire to North of Africa and other places in Europe and Asia through his
commander Musa bin Nusayir.

He increased the number of units of the postal services and made them more affordable and efficient.

Under Abdul Malik, the government of the caliphate abandoned the use of Greek and Persian language
among its officials. All records were to be kept in Arabic, which became not only the primary language of
religion (since the Qur’an was written in Arabic) but also the primary religion of government.

He encouraged poetry and rewarded poets with the intention of using them to propagate his rule.

Abd al-Malik also began minting the first coins with Islamic motifs and inscriptions on them.

Previously, the caliphate had taken over the Byzantine and Persian mints and produced coins based on
their models. Under Abd al-Malik, completely new coins were made, inscribed with text from the
Qur’an, emphasizing that the Islamic Empire was not a continuation of Byzantine or Persian rule, but a
new state based on Islam.

He suppressed and minimized rebellions that were emerging from time to time, such rebellions of
Abdullah bin Zubeyr, Khawarij and Shia, thus promoting peace in Muslim empire.

It was during his caliphate that Muslim were excused from paying tax. This made many people to accept
Islam.
He introduced pension for non-Arab Muslims (mawalis) for their military service. He also exempted
them from paying tax on land (Kharaj) which made them to embrace Islam.

He improved the Arabic script to include vowels and diacritical marks making it easier for non-arabs to
learn it without much difficulty and with correct pronunciation. This led to diacriticalization of Quran.

Umar bin Abdul Aziz (717-720 C.E)

Biography of Umar ibn Abdulaziz

He was the son of Abdul-Aziz ibn Marwan and Ummu Asim Layla bint Asim, who was the grand-daughter
of the second caliph, Umar al-Khattab. He is referred to as the seccnd Umar and sometimes the Saint of
Bani-Umayyah.

He was born in 682 C.E in Halwan, a village of Egypt. He memorized the Holy Qur’an at a young age then
his father sent him to Madina to study Islamic Sciences and Akhlaq. He stayed in Madina until when his
father died in 704 C.E.

His uncle, Abdul Malik bin Marwan then asked him to come back to Egypt where he took care of him. He
married Fatima, who was the daughter of Abdul Malik, Umayyad Caliph and the sister of two successive
Umayyad Caliphs, Al-Walid and Sulaiman.

During the caliphate of Al-Walid, Umar bin Abdul Aziz was appointed the Governor of Madina. Unlike other
autocratic governors, UmarMadina. He would always ask for their advice before making any decisions.
They also kept a close eye over his subordinates.

During his two years as the Governor of Madina, he repaired and expanded the Mosque of the Prophet
(p.b.u.h). He also beautified the Holy cities with public structures and improved the suburban roads
leading to Madina.

Umar's leadership was beneficial to all classes of people and he was always ready to promote the welfare of
the people, whom he governed. In fact, it was during his time as a Governor that a large number of
refugees from Iraq who were groaning under the oppression of Hajjaj Bin Yusuf emigrated to Madina for
safety.

Caliph Sulaiman Bin Abdul Malik took over the caliphate from his brother Al-Walid. He had great respect
for Umar Bin Abdul Aziz’s leadership and after consulting his advisor, Rajaa ibn Haytaa, he nominated
him as his successor. Upon his death, the mantle of Caliphate fell upon Umar Bin Abdul Aziz who
reluctantly accepted it.
His first act after assuming office was the restoration of properties confiscated by the Umayyads to their
rightful owners. He chose to lead a simple life and distanced himself from pride associated with the
previous caliphs. He devoted his time to serve his people.

He was entitled the fifth rightly guided Khalifa after Ali ibn Abi-Talib (R.A) due to his high level of justice.
For example, during his reign the money was distributed fairly until it was ensured that there was no poor
man.

He was poisoned by his slave who was bribed 1000 dinar by Umar’s kinsmen. He died at the age of 36 after
ruling for two and half years.

Reforms introduced by Khalifa Umar bin Abdulaziz of the Umayyads

The following are some of the changes that Umar bin Abdul Aziz brought during his reign of caliphate:

He asked his family members and relatives to return all the property they had earned unlawfully to the
public treasury (Baitul-Maal).

He gave to the Baitul Maal the wealth he had inherited.

He sold the horses of the royal family and deposited the money in the baitul maal.

He asked his wife to give all her jewellery and other valuable presents she had received from her father and
brothers to the baitul maal, which she did willingly.

He eliminated poverty completely during his reign. The money was distributed fairly until it was ensured
that there was no poor man.

He encourages the collection of hadith that could be stored for future generations.

He chose to live in the tents as ordinary people and left the palace for the family of Suleiman.

He restored the possession of the garden of Fadak which had been appropriated by Marwan during the
Caliphate of Uthman, to the descendants of the Prophet (p.b.u.h)

He dismissed all the Governors who had been cruel to their subjects. In addition, he called all his officers to
listen the complains of the people and during pilgrimage he used to announce that if anyone who had
seen an official mistreating other to report.

Charitable dispensaries were also opened to assist the poor.

He minimized the taxation from the non-Muslims and Muslims paid no taxes.

He improved on agriculture and if anybody does not belong to a piece of land it will be given to him for
cultivation.

Pasture land and game reserves were given to the landless people.

A population census was improved which will give details of the race, economical status and creeds of each
and every one in the state.

He allowed his people to break their oath of allegiance to him, if he wavered from the path of Allah (SWT).

Achievements of Umar bin Abdul Aziz

The following are the contributions and achievements of Umar ibn Abdulaziz:

Under his instructions a population census was taken on the diverse nationalities, races and creeds,
inhabiting the state.

A survey of the entire peninsula including those of her cities, rivers, seas and mountains was made.

He improved Agriculture by carrying out a survey on the nature of the soil; varieties of products as well as
mineral resources available. He asked his Governors to encourage their people to carry out farming and
would repossess any land untilled for three years.

A number of bridges in southern Spain were constructed and repaired.

All over his vast empire thousands of public wells and inns were constructed.

Charitable dispensaries were also opened to assist the poor.

A spacious Friday Mosque was built at Saragossa in northern Spain.

The Buit-ul-Maal (Public Treasury) was used for the sake of the poor Muslims. He ended the
misappropriation that was done by the Umayyads.

He reformed the taxation and made adequate arrangements for easy realization of taxes. He reduced the
taxes for the non-Muslims and the Muslims were exempted from paying taxes.
He paid special attention to the prison reforms and instructed his General of Prisons to make weekly
inspection of jails. Every prisoner was given a monthly allowance and proper seasonal clothing.
Education of the prisoners led to their reformation.

Umar Bin Abdul Aziz was very kind and just towards the non-Muslims and he made no distinction between
the Arabs and non-Arabs.

He set a code of conduct for the rulers where justice was the measure for good administration. Any ruler
who was unjust was dismissed.

The postal services were made more efficient and accessible for the public.

He forbade unpaid labour and raised the salaries for the workers as an incentive for hard work.

Why the reign of Umar ibn Abdulaziz regarded as the golden age for the Umayyad dynasty

The following are the reasons why the reign of Umar ibn Abdulaziz is regarded as the golden age for the
Umayyad dynasty:

He reduced the taxes for the Christians of Najran also once a Muslim killed a non-Muslim for no valid
reason the Muslim should also killed thus show his high level of tolerant towards non-Muslims.

He banned the cursing of Ali and His descendants during Friday sermon (khutba)

He appointed officials on merit of piety and justice. In addition, he instructed his governors to be role
model to the people, dutiful and sincere and not accept bribes neither attack nor oppress people.

Prisoners were given monthly allowances, clothing and education so as to make them useful members of
the society.

He never used the state funds for his personal benefits. That is, he led a simple life and encouraged
people to do likewise.

He forbade the sale of land by non-Muslims to Muslims because the Muslims did not pay Jizya (revenue
tax).
 He introduced measures such as census of people, survey of land, building of hospital, improvement of
schools, roads, bridges and canals.

He eradicated poverty within two years and three months of his rule such as that people would walk
around with their zakat looking for people to give and find none.

He took legal measures to check the tendency of purchasing land in cities, he restored land which was
grabbed from its original owners.

Similarities between the reign of Umar ibn Abdulaziz and Umar ibn Khattab

The following are similarities between the reign of Umar ibn Abdulaziz and Umar ibn Khattab:

Both witnessed prosperity during their reign to the extend that nobody required to be given zakat

Both witnessed and prevailed high level of peace, security and serenity in their estate.

Both eras were characterized by reforms in all aspects of life. For example, both periods were considered
to be the eras of reformist for the administration of the Islamic empire.

In both rulers, they chose governors who are trustworthy, justice and pious.

Both executed justice to the letter and everyone got a fair deal.

Both eras were led by trustworthy and God-fearing khalifas. Both Umar I and Umar II were honest, pious
and trustworthy individuals of their time.

Both reigns registered tremendous progress and development of the Muslim caliphate which were not
witnessed in the other eras.

Both their lives ended tragically, Umar ibn Khattab was stabbed to death and Umar ibn Abdulaziz was
poisoned.

Decline of the Umayyad

The following are factors/ reasons that led to the decline of the Umayyad Dynasty:

Some Umayyad caliphs and Governors imposed very tough and inhumane policies to their subjects and the
opposition. This caused rebellion from the people. For example, Al-Hajjaj bin Yussuf at one time laid a
siege on the Kaaba after being prevented to perform Hajj he bombarded Makkah and attacked the
pilgrims.
Internal conflicts. In addition to the almost continuous challenge presented by various groups, the
Umayyads faced difficulties from fellow Arabs, due to class differences. Groups like the Alid’s and the
Abassids felt that they had the right to the leadership of Islam.

The ruling class had acquired great wealth from its territorial gains, and its luxurious lifestyle contrasted
with the poverty faced by many of the empire's subjects. Most people therefore agitated for a change in
the management of the state affairs.

Succession disputes among the ruling family led to division of power and struggle to attain leadership.
There were disagreements and fights among family members over who had the right to inherit
especially when some Caliphs appointed two successors. This happened during the time of Al-Walid
and Suleiman. This led to a series of Palace coups which disrupted the leadership in the last years of the
dynasty.

Harshness of the rulers to members of other religions resulted in social unrest and demonstrations for
freedom in the empire.

Natural catastrophe such as prolonged drought, outbreak of epidemic diseases like cholera.

Misuse of state fund especially by the caliphs who loved pomp and luxury. This led to bankruptcy of the
state.

Conflict arose between the Arab and non-Arab army men since the Umayyad caliphs were not giving
pension to the non-Arab army men.

Negligence of state duties by some of the caliphs gave the opposition a chance to re-establish and fight the
Umayyads.

Vastness of the empire. The Umayyads had conquered a very large area that was challenging for one caliph
to manage. This led to revolts and calls for cessation by some of the states.

Deviation of some caliphs from the teachings of the Qur’an and Sunnah made the religious leaders to
oppose the Dynasty.

Dishonesty and lack of sincerity from some of the governors who were advancing their own selfish
interests. They concentrated on gaining political popularity and wealth at the expense of state
responsibilities.
Union of all opposition to fight the dynasty. The Alids, Shia and Fatimids agreed to work towards the goal
of removing the Umayyads from the leadership. This group, led by descendants of the Prophet’s uncle,
Abbas, called for the Abbasids to succeed in overthrowing the Umayyads.

External attacks from the Byzantines and the Romans weakened the army of the Umayyads thus giving the
opposition an upper hand over them. These attacks weakened the defence of the Umayyads.

The army become idle thus engaging in indiscipline activities and could not defend the state from external
attacks.

Domination of the Arabs over the non-Arabs in the running of the affairs of the state brought inequality.
This caused tension and social unrest as the non-Arab Muslims became rebellious to the ruling class.

Achievements of the Umayyads

The following are contributions and achievements made by Umayyad Dynasty:

Wide expansion of the Muslim empire to parts of North Africa, Asia and Europe.

They consolidated the Muslim empire and maintained peace after a series of social unrest.

They established a strong, well trained and efficient army to protect the Dynasty.

The department of registry was introduced to keep records of all people and population census started by
Umar bin Abdul aziz.

Muawiyya built the first Muslim navy.

They constructed a ship building factory at Akka along the Syrian Coast.

Abdul Malik bin Marwan made Arabic the official language of the state.

The civil administration was well structured with improved postal services and regularized taxation.

Social amenities like schools, hospitals, roads, canals, and bridges were constructed to improve
infrastructure.

Arabic culture was developed. Architecture and gold decoration taking center stage. The caliphs encouraged
poetry, horse racing and hunting.

Urban centers developed with the formation of new towns and cities e.g. Merv, Sistan.
ISLAM IN EAST AFRICA

Spread of Islam in the interior of Kenya

(a). North-Eastern Kenya

The Galla and Borana are the main inhabitants of this area. They are Eastern Cushites who originated from
Arabia, Bahral-Ghazal. During the pre-colonial era, the North-Eastern Kenya had towns like Garissa, Wajir,
Mandera, Isiolo, Ijara and Marsabit.

Factors that had influenced the spread of Islam in North-Eastern Kenya

The following are the factors that had influenced the spread of Islam in North-Eastern Kenya:

The presence of Mobile-Sheikh from coast and Somaliland landed in North-Eastern Kenya and started
spreading Islam. Some of the key personalities include Daudi Dabasso, Al-Hajj Galma Dido, Sayyid
Mohammed (Islamic reformer from British-Somali land).

The close proximity of main centres of Islam such as Arabian Peninsula and Yemen to Somalia where the
Muslim Arabs could easily cross the red sea to have contact with the inhabitants of North-Eastern Kenya
made it easier for Islamization.

The establishment of trade between Somalia and the people of southern Arabia enhanced the rate of Muslims
in the North-Eastern Kenya.

The intermarriages between the Arabs and the people of Galla, Oromo and Somalis helped the spread of
Islam in North-Eastern Kenyans. For example, intermarriage between Galla and Hawiyas which led to the
rise of Gare, Ajuran, Rahwein and Gabra who became Muslims; Somalis intermarried with Orma and gave
rise to Wardi who all practiced Islam.

The hospitality of the Somali community in welcoming visitors and being generous facilitated the spread of
Islam.

The Sufi movements and their orders such as sending of teachers, preaching Islam had helped the spread of
Islam in this region.

Some of the Muslim Charitable organization such as AMA have assisted in the establishment of centres for
Islamic learning, revertees, orphans and among other acts which facilitated spread of Islam.
The nature of the nomadic-pastoralist moving from one place to another in search of pasture and water for
their animals helped the spread of Islam.

European colonists unintentionally facilitated the spread of Islam through employment of Muslim workers
such as Somalis and Borana as administrators by British colonial administration as soldiers, guides. For
example, Daudi Dabasso was the District Commissioner, Al-Hajj Galma as the Government Senior Chief.

The establishment of Duksis (Quranic Madrasas) and Mosques which fostered learning of Quran by the
cushites in the North-Eastern Kenya, resulting into the learning of Islam and therefore spreading it in this
region.

Development of some towns such as Mandera, Wajir, Isiolo and Marsabit which acted as centres of attraction
to the Muslim scholars and preachers.

(b). Central Kenya

The Kikuyu community is the main inhabitants of this area. They are Highland Bantus who originated from
Congo and dispersed at Shungwaya. During the pre-colonial era, the Central Kenya had towns like Nyeri,
Murang’a and Embu. Islam passed through Ukambani and Nairobi before reaching Central Kenya.

Islam in Nairobi

In the 1920s, the colonial government forced many of the Muslims to vacate the areas they had inhabited in
Nairobi to pave way for racial zoning. Most of them moved to Fort Hall (Nyeri and Murang’a). These were
the main centers of Islam in Mt. Kenya region.

Factors that facilitated the spread of Islam in Nairobi

The following are factors that helped Islam to spread in Nairobi:

Coming and settlement of Muslim missionaries such as Maalim Mtondoo from Tanga who settled in
Pumwani. He founded a small mosque here that soon attracted the Akambas and Kikuyus of Nairobi.
More other Muslims joined him to continue with the missionary work.

Development of some Muslim towns and villages. The early Muslims built Islamic villages in Nairobi.
These include; Kambi ya Wasomali in Pangani (The current Eastleigh), Mji wa Mombasa in Ngara
region and Mji wa Kabete in Port Smith.
Construction of Madrassas and Mosques which facilitated the learning of Islam, such centres include the
small mosque which was in Pumwani and the three mosques found in Eastleigh.

Intermarriage between Swahili traders, Arabs and the natives which the children born were Muslims.

Presence of Islamic teachers and preachers such as Hamisi Ngige, a Kikuyu student of Maalim Mtondoo
became a figure to reckon with at Pumwani. Other Sheikhs who were instrumental in the spread of Islam
in this region were; Ali Bin Khalid, Muhdhar bin Mohammad and Sheikh Sheikhuna Mohammad.

The presence of Sudanese who settled in Kibera. Most of these Sudanese of Nubian origins were Muslims
and therefore formed an Islamic village in Kibera and started preaching Islam.

The employment of Muslims from the coast or of Somali origin as soldiers of the KAR (Kings African
Rifle), porters or carriers for the military, and the early domestic servants of the British settlers and
officials.

The Asian Muslims who had been constructing the Kenya-Uganda railway decided to remain behind and
settled along the Railway line.

The speaking of Kiswahili as a common language promoted means of communication between the natives
and Arabs and Swahili people thus facilitating the spread of Islam.

Challenges that faced the spread of Islam in Central Kenya

The following are the challenges encountered by Muslim while spreading Islam in Central Kenya:

Resistance from some Kikuyu who did not want foreigners to pass through their lands.

Clash between Islamic culture and the practices of the Kikuyus.

Thick forests and bushes hindered transport

The weather was too cold for the Arabs and Swahili traders who were used to tropical weather.

There were very few Muslim missionaries.

c). Western Kenya

This part of the country includes both Nyanza and Western Provinces. The Islamic activities were mainly in
Mumias District of Kakamega County, Kisumu and Kendu bay, Kisii, Bungoma and Kipkelion. The
majority of inhabitants in these regions include Luos, Luhyia and Kisii.
Factors that made it easier for Islam to spread in Western Kenya

The following are factors that helped Islam to spread in Western Kenya:

Availability of trade goods and strong trade relationship between the natives and visitors: Swahili and Arab
caravans started arriving in Mumias. They brought with them merchandise like; cloths, salt, necklaces,
utensils in exchange for ivory.

Support of the African able leaders of the Mumias. The paramount chief of the area, Nabongo Mumia
welcomed the caravans and allowed them to settle in the area.

The coming and settlement of Muslims traders. For example, the caravan led by Sharrif Hassan Abdullahi
from Pangani District in Tanganyika was given warm welcome by the chief made the Arab and Swahili
traders to form settlements in the area.

The coming of individual and Muslim groups of teachers and preachers such as the Mrima, Bajuni, Barawa
and Comoran came and established themselves and started teaching the natives Qur’an, and Maalim
Hamisi who went to teach in Kwahalisi while Maalim Gazeti was sent to Sieywe.

The leaders accepted Islam and therefore, their subjects became Muslims. For example, Nabongo accepted
Islam and became known as Muhammad Nabongo Mumia and his subjects including his three brothers,
Murunga, Mulama and Kadima and chiefs also accepted Islam and soon the local inhabitants of Wanga
clan started embracing Islam.

The collective effort of providing security and protection to Muslims and local community. That is, the Arabs
and Swahali used guns to fight and protect the local community.

During the construction of the Kenya-Uganda railway line, the Asian Muslims reached Kisumu and formed
Islamic families’ settling along the railway lines. Villages like Manyatta were started by these Muslim
settlers.

Construction of Mosques and Madrassas. For example, the Jamia Mosque and Madrassa in Kisumu were
constructed in 1924 and became instrumental in the spread of Islam in the area.

The natives inter married with the Arabs, Asians and Swahili traders to increase the number of Muslims in
the area.

The roles played by Nabongo Mumia in the spread of Islam in Mumias in the Western Kenya
The following are the roles played by Nabongo Mumia in the spread of Islam in Mumias in the Western
Kenya:

He welcomed the trade caravans of Arabs and Swahili traders in his territory and extended to them African
hospitality.

He converted to Islam and was referred to by a Muslim name Muhammad. Also, through him three of his
brothers Murunga, Mulama and Kadima accepted Islam.

He asked his chiefs and subjects to embrace Islam. And therefore, the local inhabitants of Wanga clan
started embracing Islam.

He allowed his people to intermarry with Muslim traders which led to further spreading of Islam.

He allowed Muslims to propagate Islam in Western Kenya. For example, he allowed and supported Shariff
Hassan to send Muslims to different areas of Western Kenya and parts of Uganda to preach Islam.

Muslims coastal traders were accorded status of brotherhood by Nabongo as a result of the help they gave
him to fight off his enemies therefore, cementing the fraternal relations between the Muslims and the
local inhabitants.

He used to practice Islamic rituals like Swalat, Saum and often used the Islamic greetings.

He allowed the Swahili traders to settle in Mumias and interact with the natives.

He organized missionary activities through his chiefs to spread Islam. In addition, he supported the Asian
Muslims in the propagation of Islam.

He set special quarters for Muslims to stay while in his kingdom and catered for their basic necessities. This
created a conducive environment for Arab Muslims to interact with the locals promoting the propagation
of Islam.

Nabongo’s closest associates and advisors upon conversion to Islam were instrumental in the conversion of
more indigenous people to Islam.

During his leadership, Muslim missionaries from Tanganyika were invited in order to preach Islam and
settle disputes according to the Sharia among the Mumias Muslims.

d). Islam in Uganda

Factors that facilitated the spread of Islam in Uganda

The following are the factors that helped Islam to spread in Uganda:

Many Arab traders were visiting Uganda in search of ivory. Barter trade existed between the Baganda and
the Muslims with the exchange of ivory for goods like cloths, utensils, cotton, fire arms among others.
However, the most important tool for trade among the Baganda, were the fire arms. They needed to use
the superior weapons like guns to fight their enemies like the Bunyore Kingdom.

In 1865 A.D, Kabaka requested the Muslim traders to started teaching Islam to the natives. Kabaka had his
tutor, Ali, who taught him some Arabic and how to recite the Qur’an.

Mutesa declared himself a Muslim in the same year and ordered his chiefs and the rest of the Kingdom to
embrace Islam.

The Baganda kingdom enjoyed Islamic rites for a long period of time with Kabaka himself declaring Islam as
the state religion. He made considerable efforts to strengthen Islamic teachings in his empire.

The Golden period of Islam in Uganda between 1862- 1875

The roles played by Kabaka Mutesa 1 in the spread of Islam in Buganda-Uganda in 19thcentury

Kabaka Mutesa 1 succeeded Kabaka Suna in 1860 A.D. The following are the roles played by Kabaka
Mutesa 1 in the spread of Islam in Bunganda in the nineteenth century:

He ordered all his chiefs and subjects to embrace Islam and send messages with gift to the neighbouring
kingdoms asking them to join Islam.

He declared Islam as the Buganda-State religion.

He held Qur’an recitation forums at his Palace.

He offered employment to many Muslims as clerks and secretaries and gave them high positions.

A central mosque was constructed in his palace and ordered all his chiefs to construct mosques in their
regions such as Ankole, Busoga, Bugishu and West-Nile.

He also encouraged family mosques to be constructed.

He approved the use of the Islamic calendar in his kingdom.

Islamic rituals like prayers, fasting were observed freely.

He strictly observed the daily and Jumua prayers.

The Arabic greeting was made the greeting of the Islamic-Buganda State.

He ordered animals to be slaughtered according to the Islamic law.

Factors responsible for the decline of Islamic influence during the last ten years of the reign of
Kabaka Mutesa 1 (1875-1884)

The following are the factors responsible for the decline of Islamic influence during the last ten years of the
reign of Kabaka Mutesa I between 1875-1884:

Circumcision – The Baganda Muslims wanted Mutesa to face the knife but he refused to submit to this rule.
This refusal created rebellion in Mutesa and subsequently contributed to the downfall of Islam.

Muslims disobedience – In 1876, some of Mutesa’s Muslim commission refused to eat meat slaughtered by
Mutesa and ordered the killing of seventy (70) Muslims. This killing facilitated the downfall of Islam in
Baganda.

The coming of H.M Stanley in 1875 – H.M Stanley was a Christian Missionary who visited Baganda and he
was received with honour and respect from Kabaka Mutesa. Kabaka did this in order to safeguard his
interest from the European powers. Gradually Mutesa started to change and later he left Islam which in
turn angered the Msulims.

The Egyptian questions – The Khedive regime was claiming parts of the kingdom (parts of Nile to Uganda)
and they captured Bunyore kingdom. This event worried Mutesa and also the Arab traders feared for
their market. H.M Stanley being an opportunist, he threatened Mutesa that if he will remain a Muslim he
will be circumcised by force. This made Mutesa to be against Islam and Muslims.

The Muslims Turkeys – Muslim in Turkey made demands to Mutesa to be very particular in following Islam
e.g. to follow Islamic rite, slaughtering and leading the prayers. This pressure created fear in Mutesa and
hated Islam which leads to its downfall.
The coming of the church missionary societies as well as the white Catholic fathers in Uganda – Due to the
existence of many religion in Uganda, Mutesa decided to observe both (Christianity and Islam). He then
wanted to be a Muslim but his advisors told him that he will bring confusion. He therefore supported
Christianity due to provision/required of the guns and the gun powder. In 1881 ones again he became a
Muslim and re-declared Buganda to be an Islamic State.

NOTE: The Kabaka however reverted back to Islam in 1881 and went further to declare Islam the state
religion. He died in 1884 professing Islam and was succeeded by his son, Kabaka Mwanga. Kabaka
Mwanga continued to enjoy the service of the Muslims which made him gain considerable influence. He
however did not convert to Islam or Christianity but chose to remain a traditionalist. Mwanga then declared
a war on the Christians by first plotting for the murder of Bishop Hannington then ordering for the execution
of twenty-two Catholics and some Protestants. This angered both the Muslims and Christians who united to
overthrow him. He sensed a strong opposition and felt he would be defeated. He then fled across Lake
Tanganyika.

e). Islam in Tanzania

Description of the event of the arrival of the Arab traders in Tanzania

The following is the description of the first Arab contact with Tanzania:

The trade caravans from Arabia started arriving at the shores of Tanzania as early as 8th century.

These traders established themselves mostly at the coastal strip towns of Pangani, Tanga, Kilwa and Pemba.

It was not until 1830 A.D that they were able to access the interior of Tanzania. Sayyid Said was by then the
Sultan of Zanzibar and had a strong influence both politically and religiously.

Great expansion of Islam in the interior of Tanganyika began during the German colonial period. The
Swahili were employed by the colonial government as messengers, guides.

Tabora, Ujiji and Dodoma were the major areas where the Muslim traders arrived first.

Islam in Tabora

Tabora is in central Tanzania and is inhabited by the Wanyamwezi. This area was ruled by Chief Mirambo.

Factors that helped the spread of Islam in Tabora

The following are the factors that facilitated the spread of Islam in Tabora:
Collaboration between the chief Mirambo of the Wanyamwezi and Sultan of Zanzibar, Sayyid Said. The
Muslim traders were given protection and even allowed to interact with the Tanzanians.

Existence of trade between the Arabs and the locals of Tanzania. This trade relation made the Arabs to build
a small Swahili town near Tabora. Their settlement helped to spread Islam in Tabora.

Availability of trade goods in the interior of Tanzania. The Arabs kept visiting Tabora to get trade goods like
Ivory, slaves and precious stones, therefore propagating Islam as they interact with locals.

Employment of the Swahili who were Muslims by the German colonial government.

The presence of the port where the Arab traders could easily dock their dhows as they brought trade goods.
For example, the Small Swahili town acted as an important deport for the trade goods and a resting place
for the caravans arriving from the coastal towns or Arabia.

The Arab and Swahili traders employed the Wanyamwezi converters as potters, messengers, solders and
traders. As they moved further into the interior, they were able to convince many others to embrace Islam.

Closeness of Tanzania to the ocean gave the Arabs easy access to it.

Construction of Mosques and Madrassa in the city state of Tabora.

The support offered by the Jumbes and Akidas to the Arabs.

Islam in Ujiji

This was a town close to Tabora and a trading and resting centre for the Swahili traders moving across to
Congo. It was one of the main areas that Muslims visited in Tanzania.

Factors that helped the spread of Islam in Ujiji

The following are the factors that facilitated the spread of Islam in Ujiji:

Collaboration between the chief Mirambo of the Wanyamwezi and Mohammad bin Hamid, commonly
known as Tipu Tipu was a renowned trader who lived in this area and helped to protect the Arab traders.

Existence of trade between the Arabs and the locals of Tanzania. Through trade the Muslims established a
good relationship with the inhabitants of Ujiji thus influencing their culture and religion.

Availability of trade goods in the interior of Tanzania. The Arabs kept visiting Ujiji to get trade goods like
banana and Ivory, therefore propagating Islam as they interact with locals.
Employment of the Swahili who were Muslims by the German colonial government.

The presence of the port where the Arab traders could easily dock their dhows as they brought trade goods.
For example, chake chake, Lindi, Kilwa Kivinje among other ports.

The Arab and Swahili traders employed the Wanyamwezi converters as potters, messengers, solders and
traders. As they moved further into the interior, they were able to convince many others to embrace
Islam.

Closeness of Tanzania to the ocean gave the Arabs easy access to it.

Construction of Mosques and Madrassa in the city state of Ujiji.

The support offered by the Jumbes and Akidas to the Arabs.

Muslim teachers arrived from Ujiji and helped in the spread of Islam in the area.

Ujiji had more than fifty flat roofed Arabic houses that hosted the Swahili and Arab traders.

The role played by the Sultan of Zanzibar Sayyid Said in the spread of Islam in Tanzania

The following are the roles played by Sayyid Said in the spread of Islam in Tanzania:

He established a good relationship with chief Mirambo of the Wanyamwezi.

He protected the Muslim traders from any external attacks.

He promoted trader between the Arabs and local people of Tanzania.

He supported the construction of mosques and Madrassas in Tanzania.

The Roles of Jumbes and Akidas in the Spread of Islam in Tanzania

The Jumbes and Akidas were appointed as administrators in their communities, hence played
a very influential role to their subjects in the spread of Islam.

They embraced Islam and this influenced their subjects to convert to Islam.

They adopted the Islamic culture and traditions i.e. mode of dressing, housing and greetings that were
influenced by the Arabs.

They practiced polygamy thus increasing the Muslim population.

Some leaders preached Islam to their subjects. Most of them converted to Islam.

Their political and economic position in the society made them have wider social interaction with their
subjects and this made them to be gradually attracted to Islam.

Contributions of Muslims in East Africa

The contribution of Muslims in East Africa began from the early time of the spread of Islam up to present
time. They can be grouped into political, social, economic and cultural contributions.

a). Political contributions of Muslims in East Africa

The following are the contributions that were made by Muslims of East African nations in politics:

Muslims have contributed to the formation of constitutions for their respective countries. For example,
Kenyan Muslims participated in the referendum of the promulgated constitution of 2010.

Muslim’s serve as representatives in the houses of parliament and the senates for their respective countries.
For example, in Tanzania the president Kikwete, the Governor of Mombasa Ali Hassan Joho and
Muhammed Nsereko an independent member of Ugandan parliament.

Muslims contribute ideas in the running of the government. For example, Muslims in East Africa have
agitated as citizens of their respective countries to be given a chance of having Kadhi’s courts.

The help in nationwide peace keeping initiatives through sermons and lectures in the mosques and public
gatherings.

Muslims have been included in different Parliamentary Committees to spearhead reforms in their respective
countries. For example, Issac Hassan as IEBC chairman brought reforms in Elections,

They are ambassadors who represent their countries in other nations. For example, Kenyan ambassador in
Saudi Arabi Mohammed Abdi, Ugandan ambassador in Iraq Dr. Ahmed Kisuule.

The Kadhi’s office in the judiciary plays an intermediary role between the Muslim communities in the East
African nations and the governments.

Muslims have participated in civic education forums where people learn, educate and share political issues
such as voting, referendum, among other.
Muslims serve in the defence forces in different categories such as Imams and Sheikhs. For example, some
Muslims in Kenya have joined KADETE programs such Imams.

Muslims in East African nations take active role in the voting process to determine the kind of leaders in
their respective nations from president position to ward representatives.

b). Social contributions of Muslims in East Africa

The following are the social contributions that were made by Muslims in East Africa:

Muslims participate in the education sector as educationists, administrators, Curriculum developers, head
teachers, tutors, writers, examiners, policy makers, and school managers.

They establish homes and orphanages for the destitute members in the society.

Establish relief organizations like WAMY, MUSLIM AID to assist in disaster management e.g. food relief
programs.

Provide water and sanitation services by establishing water projects such as wells to reduce water shortages
to the members of the society.

They initiate welfare programs such as monthly ration supply, monthly financial services to the widows,
burial services and other welfare services.

They set up association to promote Medicare services which train doctors, nurses and also facilitates
research on health matters.

Participate in the environmental conservation programmes such as African Muslim Environmental Network
in executing their action plans to promote environmental sustainability.

Participate in sports and games both at local and international levels.

b). Economic contributions of Muslims in East Africa

The following are the economic contributions that were made by Muslims in East Africa:

Muslim traders and business men are engaged in the wholesale and retail business.

Have made contributions in the transport and communication sector as managers, workers, transporters and
clearing and forwarding services.
Have also engaged in commerce and industry either as a worker or employers.

They are also working in Agriculture and animal husbandry.

Working in fisheries involved in commercial fishing.

The newly introduced Islamic banks provide employment and promote banking industry.

They participate in the printing and publishing industry as Publishing managers, authors, writers, book
reviewers, editors and employees.

They are also in Hotel business and also work and run the tourism industry.

Participate in the international business.

They run or sponsors institutions which offer skills necessary for employment or self- employment.

Challenges faced by Muslims in practicing Islam in East Africa

The following are the challenges encountered by Muslims in practicing Islam in East Africa:

Infringement of freedom to practice Islam among students in some schools. For example, Some schools ban
the wearing of hijab by Muslim girls. Others schools do not allow their students to go for prayers or force
them to go to church.

Muslims are denied full rights as citizens of this country e.g denial of I.D cards, passport and birth certificates
to genuine citizens who are Muslims. Sometimes the government imposes strict conditions for Muslims in
acquiring these documents.

Discrimination on employment opportunities, both in the public and private sectors.

Lack of education institutions to promote Muslim educational needs like Muslim schools, colleges and
universities.

Harassment by state organs such as police on suspected Muslim.

Scarcity of of Muslim-owned mass-media to cater for publicity and propagation needs for example,
Newspapers, radio and T.V stations.

Scarcity of Muslim professionals and trained manpower in all disciplines including I.R.E teachers.
Closure of Muslim international charity and Non-governmental organizations by the government which left a
vacuum in meeting the needs of Muslims in education and social welfare.

False accusation of Muslims as terrorists by virtue of their dress code or appearance.

Muslims being arrested without the due process of law being followed e,g being confined in police custody
without charge in court or legal representation.

Illegal rendition to foreign countries without due process of law.