Lessons from Beruwela incident.
Beruwela, it is a microcosm of the Muslim identity in many ways and where some of wealthiest among Muslims live in china fort. On the right side of the china fort however, it is completely poverty or have not’s. Every year, during the fasting month of Ramadan, the bond of brotherhood is increased. The rich provide zakath or alms to the poor. They come in the form of not only cash donations but also in kind—like dates, rice and other essential commodities. Over the year it had become a tradition.
One such poor village in out of the Beruwela town is Maligahena, Home of Quadiriyyathul Nabaviyah or better known as the Bukhary Thakkiyah or Mosque where traditionally, a large meal making special occasion (feast) happens. Muslim there had just ended the 130th anniversary feast and ending religious ceremonies, they sat on mats for dinner and lunch in group of six to share together in Savan (a large dish) a rice meal with mutton and other curries.
Most Muslims in Srilanka are Sunnis. There are few Shia Muslims too from the relatively small trading community of Bohras. The word ‘Sunni’ in Arabic comes from a word meaning ‘one who follows the tradition of the prophet. On the other hand, the word ‘Shia’ in Arabic means a group or supportive party of people. The commonly known term is shortened from the historical ‘shia-t-Ali, or ‘the party of Ali’.
The Sunni Muslim in kalutara district are divided in two different sub group, known as the Alawiyya sect, historically they holds their feast at the Ketchimalai Mosque located in fisheries harbour of beruwela. The Quadiriya sect did so on July 23 at the Bukhari Mosque. The Bukhari Kandhoori seems to be bone of contention (there are several sacred places like Bukhary Mosque in the island wide with the contextual and historical meanings and in future I try to let your consideration separately the historical meanings). Meanwhile, it had earlier seen its emergence in the east. The long term consequences of such conflicts within the Muslim community, especially at a time when the Muslim identity is under siege globally.
In fact, our archaeological history only can be faced the challenges which is being raised by others whenever we clearly define our determination of Muslim identity. Historical base Muslim identity, it is our codifications for our socio-traditional and political rights. Here, we should be considered that our nation and the identity mostly are depended on our cultural and traditional cause. We are, the Tamil speaking Muslim community in Srilanka, following Islamic way of life. Muslims should be obliged their life not only the rules of Islam but also its meanings of socio-economical, political and arts - traditions.
By means of the consequences of globalisation, we don’t lose our benign dignity and identity. Certainly, it is possible foolish action if it will be badly damaged. Thus, every one ought to bind to preserve our indigenous culture and customary traditions midst of us and its cause only stability on our Muslim nation concept. Unfortunately, one of our Islamic movements tries to eradicate our archaeological evidences and cultural symbols. It is very pathetically conditions of Muslim. At present situations of Srilanka, those are only things to make guarantee of our political rights. Our future politics will be ensured upon question mark if these things going be to destroyed. These harms are happening in the name of Islam. We don’t ask authenticity (like Qur’an and hadise) for the significant actions having reject or neglect the public interests. It is verily fictions in Islam without public interest, political agenda, traditional or customary aspects. So, these liberal kinds of violations must become to critics.
By these kinds of destructions, are we going to be cultural refugee? This is very severe and abnormal than to be political refugee.
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