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 Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: حيدر حسن ميرغني)
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مــقـدمـــة
تعتبر جمهورية سريلانكا نموذجا فريدا في دول العالم المعاصر حين تولت الحكم فيها بالطرق
الديمقراطية الانتخابية أول سيدة رئيسة وزراء في العالم عندما وصلت إلى سدة الحكم عام ۱۹٦۰م وهي
السيدة/ سريمـافو بندرانيـكا والدة الرئيسة الحالية تشندريكا بعد عام واحد من عملية الاغتيال
التي تعرض لها زوجها سولومـون بندرانيـكا الذي كان يشغل منصب رئيس الوزراء في ذلك الوقت
واستطاعت أن تصنع من نفسها زعيمة (من غير منازع) لحزب الحـرية السريلانـكي (SLFP)الذي أسسه
زوجها, وشغلت منصب رئيسة الوزراء في ثلاث فترات الأولى من عام ۱۹٦۰م إلى ١٩٦٥م والثانية من ١۹٧۰
إلى ١٩٧٧م والثالثة من ۱۹۹٤ حتى وفاتها عام ٢۰۰١ م.
تـعريـف مـوجز عـن جمـهورية سـريلانـكا
الاسم : جمهـوريـة سـريلانكـا الـديمقـراطيــة
تعرف سريلانكا بلؤلؤة المحيط الهندي .
وكانت تسمى قديما ( تابروبان) ثم أطلق عليها التجار العرب القدماء الذين وفدوا من الجزيرة
العربية اسم "سرنديب" .
وتوالت على أرضها الحملات الاستعمارية البرتغالية والهولندية ثم أطلق عليها الاستعمار البريطاني
اسم "سيلان"
ثم تحولت إلى اسمها الحالي " جمهورية سريلانكا الديموقراطية الاشتراكية " بعد أن تحررت عن قيد
الاستعمار في ١٩٤٨م.
المسـاحـة :
تقدر مساحة الجزيرة ب ٦٥,٦٠٨ كيلومتر مربع
المـوقـع :
تقع جزيرة سريلانكا في المحيط الهندي شمال خط الاستواء بين خطي العرض ٥ ° ١٠° شمالا و
خطي الطول ٧٩° ٨٢° شرقاً .
المنـاخ:
تتمتع سريلانكا بمناخ مداري لموقعها في المحيط الهندي وتبلغ درجة الحراة ٣٠ درجة مؤوية
نهاراً و٢٥ درجة ليلاً وفي المرتفعات بين ٢٧ نهاراً و١٠ ليلاً تضاريسها تتكون من السهول المحيطة
بالسواحل وتوجد المرتفعات والهضاب في الوسط الغربي حيث تبلغ بعض الارتفاعات إلى ١٨٠٠ متر فوق سطح
البحر والجبال الخلابة المنحدرة القمم والشلالات العالية .
الأمطـار :
تهطل الأمطار التي تسببها الرياح الموسمية على الجزء الجنوبي الغربي من البلاد في الفترة
من مايو إلى أغسطس, بينما تهطل الجزء الشمالي الشرقي في الفترة من نوفمبر إلى فبراير
يبلغ مستوي مياه الأمطار ( سنويا) من ٥٠٠ مللميتر إلى ٢٥٠٠ مللميتر في الجنوب الغربي من
الجزيرة فيما تصل ألي مستوي ١٢٥٠مللميتر كلما اتجهت الي الجزء الشمالي الغربي و الجنوب الشرقي للبلاد .
التـاريــخ :
يرجع تاريخ سريلانكا إلى مؤسسها الملك (ويجايا) .
وتعاقب على حكمها عدة ملوك .
عهـد الاستعمـار الأوربـي :
لاقت سريلانكا الكثير من المعاناة خلال الحقبة الاستعمارية شأنها شأن الدول التي استعمرت
أراضيها من القوى الأوربية , فقد ساد التخلف جميع مناحي الحياة وخلفت الدول الاستعمارية لسريلانكا
الحروب الأهلية والاضطرابات الطائفية وأعمال العنف والتمرد .
مرحلـة ما قبـل الاستقـلال
من عام ١٥٠٥م وحتى عام ١٦٥٨ :
قدم البرتغاليون للتجارة وحكموا الجزيرة على مدى ١٥٠ عاماً باستثناء مملكة كاندي في وسط البلاد .
من عام ١٦٨٥م وحتى عام ١٨١٥م :
تمكن الهولنديين من طرد البرتغاليين وعملوا على تأمين الجزيرة كقاعدة تجارية لهم في المحيط
الهندي .
من عام ١٨١٥ م وحتى عام ١٩٤٨ م :
احتلت بريطانيا الجزيرة بأكملها بعد انهيار مملكة كاندي وقاموا بإدخال زراعة الشاي .
في عام ١٩١٥م :
أثار الشعب السريلانكي اضطرابات واسعة بمناسبة مرور١٠٠ عام على سقوط مملكة كاندي ، وطالبت
الجماهير بالمشاركة في السلطة .
في عام ١٩٢٥م –م :
شكلت بريطانيا لجنة خاصة للإصلاحات الدستورية مما ساهم في وضع سيلان كمقاطعة تابعة للتاج
البريطاني .
في عام ١٩٤٤م :
وافقت بريطانيا على مشروع دستوري يعطي الفرصة لسيلان لتشكيل حكومة دستورية .
في ١٩٤٨م :
حصلت سيلان على إستقلالها الكامل عن بريطانيا بعد أن أقامت البنية التحتية الأساسية مثل طرق
المواصلات المعبدة وسكة القطارات والكهرباء والصرف الصحي وغيره .
السـكان والأعـراق والـديـانـات واللغـات :
يبلغ عدد السكان ١8 مليون نسمة حسب اخر تعداد سكاني أجري في يوليو ٢٠٠١م علماً أنه لم
يجر التعداد السكاني في بعض المحافظات الشمالية والشرقية نسبة للأوضاع الأمنية السائدة في هاتين
المنطقتين بسبب الصراع العرقي وتتكون التركيبة العرقية للسكان على النحو التالي:
السنهال ونسبتهم ٨١ %
التاميل (ذوي الأصول السريلانكية والهندية) 9 %
المسلمون (المور والمالاي ذوي الأصول الماليزية والباكستانية والعربية) ونسبتهم ٨ %
البرجر (ذوي الأصول البرتغالية والهولندية) ونسبتهم ۱%
وضـع التعليـم العـالـي :
تعد سريلانكا من الدول المتقدمة في مستوى التعليم على نطاق دول جنوب آسيا حيث تبلغ نسبة
المتعلمين ٩٤% وهي نسبة قد لا تتوافر حتى في بعض الدول المتقدمة في أوربا .
وتزخر سريلانكا بثقافاتها وفنونها الغنية المتنوعة لتعدد الأعراق والعقائد الدينية ويتفرد كل
مجتمع بثقافاته وهويته ، فتوجد مدارس تدرس باللغات السنهالية والتاميلية إضافة إلى اللغة
الإنجليزية والمدارس الأجنبية من المراحل الدنيا وحتى الثانوية يدرس فيها باللغة الإنجليزية فقط
وتوجد جامعات حكومية وأهلية وكذلك جامعة أجنبية كذلك جامعة تدرس اللغة العربية والدراسات
الإسلامية وتساهم فيها الجمعيات الخيرية الإسلامية والمحسنين ورجال الأعمال من بعض الدول العربية .
العـلاقات مـع الـدول العـربيـة :
ترتبط سريلانكا بعلاقات جيدة مع الدول العربية (بشكل خاص مع دول مجلس التعاون الخليجي ) بحكم
مواقفها الثابتة تجاه القضية الفلسطينية إبان فاعلية حركة دول عدم الانحياز بالإضافة إلى اعتمادها
على استيراد النفط من دول الخليج وفوق ذلك كله اعتمادها على تحويلات العمالة الوافدة إلى منطقة
الخليج لما تمثله من أهمية كونها تسهم بأعلى نسبة في الدخل القومي للبلاد .
وأشارت آخر إحصائيات وزارة العمل السريلانكية التي أعدت مطلع العام الماضي ٢٠٠٤م أن ما يقرب
من مليون سريلانكي يعملون حاليا في منطقة الخليج وتقدر تحويلاتهم المالية بأكثر من بليون دولار
سنويا .
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: حيدر حسن ميرغني)
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تـوطــئة
ترجع معرفة معظم السودانيين لجزيرة سريلانكاالي الفترة التي نفي فيها قائد الثورة العرابية
الزعيم الراحل احمد عرابي الي الجزيرة التي كانت تعرف انذاك بجزيرة سيلان اثر فشل جيشه في
مواجهة الأسطول الإنكليزي الذي دخلت قواته إلى القاهرة في 1882 وتم اثرها نفي زعماء الحركة
الوطنية وعلى رأسهم احمد عرابي والشاعر محمود سامي البارودي إلى جزيرة سيلان وقد امتدت فترة
النفي لمدة 18 عام من 1882 الى 1900
.....
لايوجد تاريخ محدد يؤرخ لتواجد السودانيين بسريلانكا لان ارتباطهم بهذه الجزيرة الساحرة اقتصر على
المبعوثين اليهاسوا للعمل في وكالات الامم المتحدة اوالمنظمات الدولية اوالسفارات الاجنبية
المعتمدة لديها او للتدريس في جامعاتهاومؤسساتها التعليمية الاسلامية التي يتم تمويلها من بعض
الدول العربية.
ويتمثل التواجد الحالي للسودانيين في مختلف محافظات الجزيرة في العديد من المجالات الحيوية مثل
المنظمات الدولية والخيرية، الا ان الاكثرية منهم يعملون كمناديب استشاريين لمكاتب الاستقدام بدول
مجلس التعاون الخليجي ويغطون كذلك معظم دول الاستقدام التي تشمل النيبال واندونيسيا والهند
والبنغلاديش والفلبين وتايلاند.
يتمتع المجتمع السوداني في سريلانكا بروابط اجتماعية قوية قلما تجد لهامثيل في بلاد المهجر الاخرى
وربما يعود ذلك لمحدودية عددهم الذي لايتجاوز 22 فردا وكذلك لصغر حجم العاصمة كولومبو مما يسهل
من امكانية التواصل المستمر ، ويلتم شملهم يومي السبت والاحد من كل اسبوع في دار احد افراد
الجالية،
وبحكم طول الاقامة في الجزيرة تزوج البعض منهم من سريلانكيات ولهم زرية تخطو بخطى حثيثة الي اعتاب
المراحل الدراسية الاولية، وتزدان الجالية حضورا وجمالا كلماحلت بالجزيرة زوجة احدافرادهاالميامين
ولعل التعريف بالجالية ونشاطاتها لايكتمل دون ذكر اسماء الافراد المؤوسسين لهذا الحضور الخلاق،
أدناه قائمة بأسمائهم ومناطقهم بالسودان :
1/ محمد سر الختم مدثر الحسن امدرمان _ الثورة الحارة الرابعة
2/ محمد يوسف وقيع اللع الجيلي (امدرمان حي العرب)
4/ معاوية احمد عبد القادر ود السيد / الجنيد
3/ عمر محمد علي التني الابيض
5/ حسن احمد ابراهيم جبرة الشيخ
6/ عبد الله احمد عبد الله الشكينيبة /المناقل
7/ محمد الحسن شريف الصحافة
8/ مزمل محمد محجوب الصحافة
9/ صالح البدوي الابيض
10/ محمد دفع الله الخرطوم 2
11/ لؤي احمد رحمة الحلاويين / صافية
12/ الصادق التوم النهود
13/ صديق حسن خاطر الابيض
14/ ابوبكر عوض ادريس النديانة
15/ حامد قور بابنوسة
16/ حيدر حسن ميرغني عطبرة
17/ مامون دفع الله كوستي
18/ عبد الرحمن على كوستي
لم تشكل القائمة اسماء بعض افراد الجالية غير المقيمين بصفة مستمرة
وقد غادرنا قبل شهور قليلة الاخ الفاضل/ علي جماع شقيق الشاعر (فضيلي) الي مقر عمله الجديد في
تيمور الشرقية كنائب لممثل برنامج الامم المتحدة الانمائي حيث كان يشغل نفس الوظيفة اثناء عمله في
سريلانكا
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: حيدر حسن ميرغني)
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الاخ الفاضل مبارك
يا مرحبا .. اشكر لك مرورك على ربوعنا
وان شاء الله ساكتب عن سريلانكا التي عشقت في قادم الايام
فهذا البلد الجميل يستحق ان نكتب عنه وعن حيواته واساطيره وجنه فهي ما عادت تلك الديار التي قال
فيها محمود سامي البارودي :
ابيت فى غربة لا النفس راضية بها *ولا الملتقى من شيعتى كسب
ولا صديق تسر النفس طلــــــــعته *ولا صديق يرى مــــا بى فيكتئب
ومن عجائب ما لقيت من زمـــــــن *انى بليت بخطب امــــــــره عجب
فان يكن سأنى دهرى وقـــــادرنى*فى غربة ليس لى فيها اخ حدب
فسوف تصفو الليالى بعــــد كدرتها* وكـــــل دور اذا مـــــــا تم ينقلب
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: عبدالله)
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عزيزي صلاح الامين
وتظل عندي... المدن كالنساء.. كما قال شاعرنا الراحل صلاح احمد ابراهيم مقولة اقرب الى الحقيقة التي رددها أغلب الشعراء والادباء والفنانين في حلهم وترحالهم ، فالمدينة بكل ما تحمله من اسرار وحكايات وتاريخ وفنون ووقائع وتوسعات واحلام لمشاريع قادمة هي في واقع الامر سيدة تزهو بالانوثة والدفء والاحتضان.
اما تحتويك بكل عاطفة وتواصل واستمتاع, وإما تلفظك وتبعدك عن حضنها وصدرها.
ولكن ما الذي يعجبني في هذه المدينة ولماذا اتعلق بها بل واعقد ميثاق صداقة وحب ورباط مقدسين لا فكاك منهما؟
لانها .. اهدتني امرأة واطفال رائعين
واحتوتني بعاطفة
واهدتني سلام
ودمتم
حنين
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: حيدر حسن ميرغني)
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under the patronage of the honarary consul of the sudan in srilanka H.E Firaz Hanifa, the sudanese community in srilanka has elected its first ever executive committee to promote the exsisting relationship between sudan and srilanka
the names of the committe members will be announced soon after their first meeting next week as some of the members are out of the island for awhile
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: magdi elmahi)
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الأخ حيدر
لك التحية
قرأت سردك الرائع لتأريخ هذا تلك البقعة الجملية، فقط من ناحية فضول أنك ذكرت أن عدد السودانيين حوالى 22 نسمة وعددت منهم 19 فرداُ، كيف تعرفون قدوم السودانيين الجدد، هلا حدثتنا عن الأسلام وتعاليمة من خلال عيون سيرلانكية، هل يوجد مشايخ، طرق، جماعات إسلامية، ناس بن لادن (للأحتراز)، الأيدز، الأمراض، الدخل والسياحة، الأكلات الشعبية (أريد معلومة عن أكل لحوم الكلاب إن وجد .. للأحتراز أيضاً) .. أريد أن أعرف عن سعر الأشتراك في الأنترنت، سهولة الأتصالات الألكترونية، سرعة إيقاع الحياة، وياليت لو سردت قليلاً عن جيران سيرلانكا..
وتصديقاً لقولك عن التعليم، تعتبر سيرلانكا من الدول التى تعد مرشحة كمستودع لشركات المعلومات الأمريكية العملاقة لأحتواءها لنسبة عالية من متخصصى البرمجة والعمالة الرخيصة وهناك الكثير من مستودعات المعلومات التى تم أنشاءها، كيف ترى هذا الأتجاه مع متطلبات سوق العمالة الخليجى، هل يعتبر الشعب السودانى بديل للكفاءة الشرق أسيوية في حالة إتجاه تلك العمالة للأسواق الأمريكية ..
ولك خالص تقديرى علي هذه اللفته الرائعة
بريمة م أدم
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: Biraima M Adam)
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\الأخ الأستاذ/ حيدر حسن ميرغني
دعاني لهذه المداخلة أمران: الأول إخلاصك للمكان الذي أعطاك زوجة فاضلة وأطفالا خيرين بإذن الله. جميل منك هذا الوفاء فهو دليل على أصالة معدنك. واعلم أنك وشريكة حياتك تقومان بدور مزدوج في تأدية رسالة إنسانية عظيمة ، أقل ثمارها عطاء كونكما أوجدتما صلة رحم تمتد أواصرها بين بلادنا وجزيرة سيلان. أحييك أخي وأشد على يدك..وأهنئك بفيوض السعادة التي تعيشها وشريكة عمرك وأطفالك في وطن يمتد بين قارتين: أفريقيا وآسيا.
السبب الثاني للمداخلة هو أنني كنت -وما زلت أتشوق لزيارة تلك البلاد الساحرة (زرت جنوب الهند حين كنت بسلطنة عمان..وسحرني المكان والناس)! لم أزر سريلانكا رغم وجود شقيقي علي جماع آنذاك بها لأسباب إرتبط بعضها بزحمة الحياة هنا خاصة ارتباط الأطفال بمراحل دراسية شديدة الحساسية. كنا على اتصال بهم دائما..وأذكر كيف أني كنت قد طلبت التحدث إلى شقيقي علي جماع الذي حدثني أن داره تكتظ بالسودانيين وأسرهم (كانت هنالك مناسبة عيد فيما أذكر). وقد ذكر لي كيف أنه لا يمكنني إن حضرت الساعة أن أفرق بين السيدات السريلانكيات والسودانيات إلا حين تتمعن في اللهجة وطريقة الكلام. وقد أمتدح-وهو الحريص على مخارج كل جملة- أدب وسلوك "نسابتك"!!
يكفي أن أطفاله الآن وهم يتهيأون للإقامة في ماليزيا ما زالوا يحنون إلى كولومبو وسنوات العيش فيها.
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: فضيلي جماع)
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الاخ الكريم /مجدي الماحي
شكرا على مروركم الكريم
تخيل يا مجدي اثناء وجودي في الاردن ذهبت للسفارة السودانية بغرض تجديد صلاحية جواز
سفري الجديد الذي استلمته بالبريد من سفارتنا بالهند، رفضوا ان يقوموا بعمل اللازم
تجاه الجواز بحجة ان الجهة المسؤولة عن ذلك سفارتنا في الهند، وحاولت اشرح لهم انه
سوف اواجه صعوبة في الحصول على تاشيرة دخول لسريلانكا اذا لم يتم تجديد الجواز، لكن
كل ذلك لم يعني لهم شيئ ، شتمتهم وتوجهت فورا صوب السفارة السريلانكية واناكلي خوف من
عدم منحهم لي تاشيرة دخول
تخيل ما ان شرحت الامر للسكرتير الاول بسفارة سريلانكا حتى وافق على الفور بمنحي
التاشيرة وطلب مني الاسراع في ارسال الجواز لسفارتنا بالهند فور وصولي لسريلانكا
لتجديد صلاحيته
بالله عليك تخيل الفرق في المعاملة..
لعن الله الارزقية والجهلة المنافقين
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: فضيلي جماع)
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الاخ العزيز / بريمة
اشكر لك مرورك الكريم على البوست وعلى الملاحظات التي اوردتها.
اما فيما يتعلق باستفسارك عن الاسلام في سريلانكايمكن ان اقول ان سريلانكا أوسيلان أو
جزيرة الياقوت كما أطلق عليها المسلمون، جزيرة كبيرة تقع في جنوب آسيا، مساحتها 65
ألف كم2، وعدد سكانها في حدود 20 مليون نسمة.. معظم سكانها من البوذيين.. وأقلية من
النصارى.. وأقلية أخرى من في حدود 10% من المسلمين. والدول المجاورة لها هي الهند في
الشمال، وجزر المالديف في الشرق.
والجزيرة بحكم موقعها كانت منذ القدم مركزاً للنشاط التجاري، تحمل السفن من شواطئها
أنواع التوابل والأحجار الكريمة إلى العالم.. ويعتبر العرب من أوائل الأقوام التي كانت
لهم علاقات تجارية مع سيلان.. كما اتخذها بعضهم موطناً لسكناهم.. تزاوجوا مع سكانها..
وأصبحت بالنسبة لهم موطناً ثانياً.. وأطلقوا عليها جزيرة الياقوت.. نظراً لوفرة الأحجار
الكريمة في أرضها.
وبعد ظهور الإسلام.. والأخبار التي يرددها التجار العرب عن الدين الجديد.. وعن القيم
التي ينادي بها.. مثل المساواة بين الناس.. والعدل الذي لا يفرق بين أسود وأبيض أو
بين غني وفقير أو صغير وكبير.. أو بين مسلم وغير مسلم.. ازداد شوق سكان سيلان للتعرف
على الإسلام.
ينقل ابن شهريار في كتابه عجائب الهند.. أن أهل سيلان عندما سمعوا عن الدين الجديد
أرسلوا رسولاً منهم إلى المدينة المنورة مركز الدولة الإسلامية ليتعرف على الإسلام.. ويعود
بالأخبار الموثوقة عن هذا الدين الجديد.. ووصل الرسول والتقى بالخليفة الراشد عمر بن
الخطاب رضي الله عنه.. وأخذ منه تعاليم الإسلام.. وعاد ليبلغ قومه بما علم.. وأدركته
الوفاة في طريق العودة.. فقام خادمه بتبليغ الدعوة إلى قومه أهل سيلان.. الذين أقبلوا
بدورهم على الدين الجديد..
واستمرت الصلة بين مسلمي سيلان.. والمسلمين في المناطق الأخرى.. وعندما تعرض قومٌ من
الديبال (بالقرب من كراتشي اليوم) إلى سفينة تحمل مسلمين من سيلان واستولوا عليها..
بعث الحجاج بن يوسف حملة عسكرية بقيادة محمد بن القاسم للدفاع عن مسلمي سيلان وكان من
نتائج الحملة أن فتح الله على المسلمين بلاد السند.
وهكذا كانت العلاقات التجارية هي الواسطة المباركة التي عبر عليها الإسلام إلى أهل
الجزيرة..
فقد كان أولئك التجار مثالاً للأمانة والوفاء والخلق الكريم.. وكانت هذا الأخلاقيات أعظم
دعوة للإسلام بين سكان الجزيرة.
ولقد زار الرحالة المسلم ابن بطوطة سيلان في عام 1344م وسجل في كتابه المشهور خواطره
حول هذا البلد.. فذكر أن كولومبو عاصمة سيلان كانت مدينة إسلامية.. وأن سكان البلاد
كانوا يحبون الإسلام ويقبلون عليه.. ولو قدر للأمور أن تسير سيراً طبيعياً لكانت سيلان
بكاملها دولة إسلامية.. ولكن الغزو البرتغالي للجزيرة قلب الأوضاع..
· كانت البرتغال تسعى جاهدة إلى غزو البلاد الإسلامية.. وكان البحار الإيطالي
فاسكودي غاما الذي قاد الحملة البحرية البرتغالية يتصور نفسه القائد الرسالي الذي
بعثته العناية الإلهية ليركز راية المسيح فوق كل أرض تصلها سفنه.. وكان حاقداً على
المسلمين بصورة خاصة..
ومع بداية القرن السادس عشر الميلادي بدأ نفوذ المسلمين في سيلان يتضاءل تدريجياً.. فقد
احتل البرتغاليون البلاد عام 1505م الذين أبادوا قرى مسلمة بأكملها وحاولوا إزالة
الوجود الإسلامي من الجزيرة.
· وفي عام 1658م اتبع الهولنديون الذين احتلوا الجزيرة السياسة ذاتها تجاه
المسلمين وأسسوا مدارس تبشيرية لنشر النصرانية في البلاد.
· وفي عام 1716م احتلت بريطانيا الجزيرة.. وإذا كانت سياسة البطش والتعذيب
والإبادة التي مارسها البرتغاليون والهولنديون ضد المسلمين قد خفت قليلاً.. إلا أن
الإنكليز اتبعوا السياسة التعليمية ذاتها فأنشأوا عدداً كبيراً من المدارس بين عامي (1732
– 1746م) وفتحوا أبواب التعليم التبشيري لكل الطوائف والطبقات في سيلان.
لقد كان التعليم في خدمة التبشير.. الأمر الذي جعل المسلمين لا يقبلون على هذا النوع
من التعليم.. واكتفوا بمدارسهم الخاصة التي كانت ملحقة بالمساجد، وتقتصر على تعليم
القرآن ومبادئ الإسلام.
وفي الوقت الذي استفاد معظم سكان الجزيرة من الطوائف الأخرى من هذا التعليم
التبشيري.. واحتلوا أهم المواقع والوظائف في البلاد.. إلا أن كثيراً منهم تركوا دينهم
واعتنقوا النصرانية، الدين الذي يفرضه المحتل، وتبشر به المدارس التبشيرية..
جرى ذلك، بينما لم يترك مسلم واحد دينه.. لم يكونوا مستعدين لأن يقايضوا قيمهم
الدينية ومعتقداتهم مقابل مكاسب مادية مهما كانت.
· خلال الفترة 1881 – 1901م بدأ المسلمون يشعرون بحاجتهم إلى المعاهد
والجامعات التي تجمع بين العلوم الحديثة والعلوم الإسلامية.. ولقد أسهم الشيخ محمد
قاسم سدّي لبي الذي كان مصلحاً اجتماعياً نشيطاً.. وداعية مسلماً مرموقاً.. في الدعوة
الواعية في أوساط المسلمين.. فأصدر صحيفة (صديق المسلم) باللغة المحلية (التاملية)
التي بدأت تعنى بشؤون المسلمين وتشجعهم على الأخذ بالتعليم الحديث..
وفي هذه الأثناء نفى البريطانيون الزعيم المصري أحمد عرابي باشا زعيم الثورة المصرية
ضد الاحتلال البريطاني في مصر إلى سيلان.. وقد أقام هناك من عام 1883 وحتى عام 1901م.
وقد تعاون أحمد عرابي باشا مع سدّي لبي في تأسيس المدرسة الزاهرة عام 1892م، والتي
تعتبر اول معاهد التعليم الإسلامية في سيلان.. وتحت تأثير عرابي باشا حاول سدّي لبي نشر
وتطوير دراسة اللغة العربية بين المسلمين.
وفي هذه الفترة (أيضاً) زارت مجموعات من علماء جنوب الهند سيلان.. وعملت على نشر الوعي
والتعليم بين مسلمي البلد.
يتمتع المسلمون السريلانكيين بحرية العبادة وبناء المساجد بقدر يفوق ما يتمتع به
مسلمي الدول الاسيوية المجاورة مثل الهند والنيبال والصين، ويشغل العديد منهم مناصب
حكومي مرموقة في الوزارات والمصالح الحكومية ولهم حزب سياسي يعبر عنهم ويعتبر قاسم
مشترك في تشكيل اي حكومة اذا اخذنا في الاعتبار ان الحزبيين الرئيسسين لايحققا اغلبية
برلمانية تتيح لهم تشكيل حكومة دون اشراك احزاب الاقليات ، هذا يساعد في حفظ حقوقهم
الاساسية عند المساومة في اشراكهم في التشكيل الحكومي
مشايخ الطرق الصوفية غير معروفين على مستوى واسع لكن يزور سريلانكا بين الحين والاخر
العديد من المشايخ الذين لهم لهم مريدين في الجزيرة وكان اخرهم الفاسي من السعودية
وتوجد اضرحة لمشايخ صوفية في اغلب المساجد في سريلانكا لكن يعود اصلهم الي اليمن
والهند واندونيسيا والباكستان
نسبة الاصابة بمرض الايدز منخفضة جدا اذا ما قورنت بعدد السكان اخر احصائية صدرت عام
2004 اشارت الي اصابة 6000 مواطن بالمرض.
مستوي دخل الفرد قفز الي 1000 دولار وهو الاعلى بين دول جنوب اسيا وفقا لتقرير
البرنامج الانمائي للامم المتحدة منتصف العام الجاري
الاتصالات: تعمل ثلاثة شركات محلية في تذويد خدمة الهواتف الارضية واربعة شركات اتصال
للهواتف المحمولة وخمسة public pay phone operators .
اما بخصوص تكنولوجيا المعلومات اليك بهذا الرابط
http://gurukul.ucc.american.edu/MOGIT/nm9903a/sri.html
اتمنى ان اكون قد اوفيت استفسارك حقه
ولك شكري وتقديري
ودمت
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: Muna Khugali)
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الاخ الفاضل / فضيلي
اسعدني كثير تعريجكم على ربوعنا ..
وصدق الاخ الخلوق على فيما قاله عن نسابتنا كما سميتهم
احب كثيرا هذه الديار التي اصبحت لنا وطنا ولزغابنا من بعد
من الوفاء ان نعلي من قدرها بمقدار ما منحته لنا من حياة كريمة .
مشتاق كثير لمعرفة اخبار اخونا على واولاده وكم سرني انهم بصدد الاقامة في
ماليزيا الجملية فهنيئا لهم بطيب الاقامة ومتع الله اباهم بموفور الصحة
والعافية
قال احمد مطر
يا سيدي انفلقت حتى لم يعد
للفلق في رأسي وطن
ولم يعد لدى الوطن
من وطن يؤويه في هذا الوطن
أي وطن؟
الوطن المنفي..
أم الوطن؟!
أم الرهين الممتهن؟
أم سجننا المسجون خارج الزمن ؟!
نموت كي يحيا الوطن
كيف يموت ميت ؟
وكيف يحيا من أندفن ؟!
نموت كي يحيا الوطن
كلا .. سلمت للوطن !
خذه .. وأعطني به
صوتاً أسميه الوطن
ثقباً بلا شمع أسميه الوطن
قطرة أحساس أسميها الوطن
كسرة تفكير بلا خوف أسميها الوطن
يا سيدي خذه بلا شيء
فقط
خلصني من هذا الوطن
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: حيدر حسن ميرغني)
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الأخ العزيز حيدر
لك التحية
بقدر ما أعجبت بوصفك الرائع لتلك البلاد التى أحسست جمالها من خلال كلماتك المعبرة، زاد إعجابى بروايتك الشيقة عن الأسلام والمسلمين، فقد أضفت مقالتك إلي بحثى عن تأريخ الأقليات المسلمة في بلاد العجم، كالصين (صحراء قوبى)، اليونان، روسيا، أمريكا اللاتينية وغيرها التى توجد بها أقليات مسلمة لها تراثها الأسلامى المميز، ولك جزيل شكرى وأرجو أن أسعفك الوقت أن لا تبخل علينا بالمزيد ..
تحياتى
بريمة م أدم
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: مهيرة)
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الاخت الكريمة/ مهيرة
شكرا على هذه المداخلة المقدرة ، وجد انا متابع لمساهماتك الجميلة في المنبر.
جاء التعريف عن سريلانكا في ثنايا تعريفي للجالية السودانية الصغيرة وتمنيت لو كنت
ارفقت التعريف عن هذه الجزيرة الجميلة بالصور حتى تتضح بشكل اوفى خاصة وان الجزيرة
تستقبل سنويا اكثر من 600 الف سائح والان بدات طلائع السياح العرب في الوصول اليها بعد
احداث 11 سبتمبر وذلك بفضل الترويج للسياحة فيها عبر السفارات العربية المعتمدة لدى
سريلانكا مثل سفارات دول الخليج
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Re: ســودانـــيين فـي بلــد النـمــور ... ســـريلانـــكا (Re: حيدر حسن ميرغني)
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الاخ الفاضل/ بريمة
ادناه رابط اخر يسلط الضوء على تاريخ المسلمين في سريلانكا
/www.missionislam.com/knowledge/srilanka.htm
The first wave of Muslims to arrive in Sri Lanka came from West Asia. Therefore let us briefly look at the Muslim achievements in West Asia. Islam originated in the Arab Peninsula, where the Prophet Mohammed preached in 622 AD. Islamic religious teachings are held in the Koran and the Islamic social life is guided by the Islamic Sharia Law. The Arabs, once converted to Islam, went on an expansionist spree which eventually swallowed up Egypt, Syria, Persia, Iraq and finally, in 711 AD, Spain. Virtually all those countries had their own civilisations prior to Islamisation. Persia had developed the Persian script and had the Zoroastrian religion. But they all converted to Islam and accepted the Arabic language. By the end of the 8th century, the Islamic empire extended from Persia to Spain and included parts of Northern Africa as well. There were two political centres. Firstly, Damascus (660-750 AD) and thereafter Baghdad (750-1258 AD).
Between the 8th and 12th centuries, there developed a great Islamic civilisation, intellectually brilliant, wealthy and enterprising. This Islamic civilisation developed an urban civilisation well before Europe, which got there several centuries later. Cairo in Egypt, Damascus in Syria and Baghdad in Iraq were very advanced cities with paved streets, tiled floors, public baths, bookshops, libraries, and universities. There developed a distinct Islamic art and architecture, which is visible even today. There were great scholars, best known of whom is Avicenna, of Persian origin, (980-1037 AD). His medical writings were used in medical schools in France, Spain and Italy as late as 1650.
Western Europe owes much of its knowledge of mathematics, medicine, astronomy and philosophy to Arabic writings. These writings preserved Greek thought as well. The Arabic writers also functioned as a conduct for the transmission of ideas from India and China. The Arabic scholars formulated the oldest known trignometric tables, introduced Indian numerals, known Arabic numerals, and compiled astronomical tables. They established obsrvatories to study the heavens. In the field of optics and physics, they explained phenomena such as refraction of light, and the principle of gravity. They made significant advances in chemistry. They discovered potash, alcohol, silver nitrate, nitric acid, sulphuric acid and mercury chloride. They originated processes such as distillation and sublimation.
Arabic scholars made significant advances in medicine. Many drugs now in use are of Arab origin. They established hospitals with a system of internees. Discovered causes of certain diseases and developed correct diagnoses of them, proposed new concepts of hygiene, made use of anesthetics in surgery with newly innovated surgical tools and introduced the science of dissection in anatomy. They furthered the scientific breeding of horses and cattle, and improved upon the science of navigation. They also developed a high degree of perfection in art of textiles, ceramics and metallurgy. (Most of this information has been taken from references in Encyclopedia Britannica, 15 ed. 1995).
Christian scholars were greatly impressed by Arabic scholarship. There was considerable cultural interaction between the two groups, with much of it taking place in the Mediterranean shoes, particularly Spain and Sicily. It is not generally known that Arabic culture influenced French culture as well. There are words of Arabic origin in the French language. More importantly, voluminous Latin translations were made in the 12th century, of major Arabic writings. These were studied successively at the major emerging intellectual centres of Europe, such as Italy, France and later England and Germany. It should also be noted that during this time, Arabic had become, not only a religious language, but also the main international language of the region. (lingua franca). It was also the main language for scholarship.
The Arabs also expanded eastwards, towards India and China, in search of trade. In the 9th and 10th centuries, an assortment of Persians, Arabs, Abyssinians, all Muslims, speaking Arabic and therefore conveniently called 'Arabs' dominated the overseas trade from Baghdad to China. The Muslims of Sri Lanka were a part of this trade operation. There is evidence that there were Muslim merchant settlements in Sri Lanka as early as the 7th century. M. A. M. Shukri has used the Arabic (Kufi) inscriptions in Sri Lanka to throw light on the origins of Sri Lanka's Muslims. He says that the Sri Lanka Moors originally came from Aleppo, a city in Syria. ('Sri Lanka and the Silk Road of the Sea' p181). Apparently there is an Arabic document in the possession of one of the oldest Moor families in Beruwela. It said that in 604 AD two sons of the Royal family of Yemen came to Lanka, one settled in Mannar the other in Beruwela (Daily News 25.9. 98. p 16).
Muslim settlements started in Mantai, and thereafter spread systematically in the trading ports. Archaeological evidence, such as tomb stones, indicate that there were Muslim settlements in 10th century, in Anuradhapura, Trincomalee and Colombo. Thereafter, there were Muslim settlements in the port towns along the southwestern seaboard, such as Beruwela and Galle.
Lorna Dewaraja, in her book "The Muslims of Sri Lanka, 1000 years of ethnic harmony 900-1915 AD" (Lanka Islamic Foundation, 1994) has studied the situation of the Muslims in Sri Lanka, with particular reference to the Kandyan Period. She makes several important points.
Firstly, she makes a comparison between the way Muslim settlers were treated in Sri Lanka and the way they were treated in Burma, China and Thailand. In Burma, Thailand and China, Muslim traders established trading posts which eventually became permanent settlements. Every Burmese Muslim had two names, one, Burmese and the other Arabic. For all practical purposes, only the Burmese name was used. Further the Burmese king forbade the slaughter of goats and fowl and forced the Muslims to listen to Buddhist sermons. In China too, the Muslims had two names. They used the Chinese name and spoke Chinese and used their Arabic names only with fellow Muslims. In Thailand too, the Muslims were obliged to camouflage their Muslim identity from hostile eyes. (Dewaraja. p 6, 13, 15). In Sri Lanka, the Muslims had no such problems. As we all know, the Muslims use their Arabic or Persian names very openly and proudly. Even today, the Muslims in Kandyan areas have 2 names, a traditional Sinhala family name denoting the person's ancestry and profession and an Arabic name. For all practical purposes, only the Arabic name is known and used. The Sinhala name is used only in legal documents and is useful in proving long residence in the island and ownership of land. (Dewaraja. p 12-13).
In the latter half of the 13th century, with the decline of the Caliphate of Baghdad, Arab commercial activity in the Indian Ocean decreased. This trade was taken over by the Indian Muslims of Gujerat and other Indian centres. Hindu merchants did not travel. They were based in India. They exported their marchandise in Muslim owned vessels. Thus colonies of Islamised Indians came up in the ports in India's south western (Malabar) and south eastern (Coromandel) coasts right up to Bengal. Thus thriving centres of Muslim commercial activity studded the Indian coastline. Subsequently, colonies of such Indo-Arabs emerged along the coasts of Sri Lanka. These settlements were described by the Dutch and British as 'Coast Moors'. (Dewaraja p 41, 43).
The second wave of Muslims came to Sri Lanka from South India. They were the descendants of earlier Arab traders who had settled in South Indian ports and married local women. Thus Tamil and Malayalam came to be written in Arabic script, and was known as Arabic Tamil. The Koran was translated into Arabic Tamil. It was translated into Sinhala only recently. Since it was compulsory for Muslim children to read the Koran, they had to know Arabic Tamil. This partly explains why Muslims who have lived for centuries in wholly Sinhala speaking areas retained Arabic Tamil as their 'mother tongue'. Generations of Sri Lankan Tamils went to theological institutions in Vellore to study Islamic learning. It has also been suggested that Muslims speak Tamil because Tamil was widely used in maritime commerce in the Indian Ocean (Dewaraja p 17).
Lorna Dewaraja points out that during the time of the Sinhala kings, from the ancient period, right upto the Kandyan Period, there was racial amity between the Sinhalese and the Muslims. The reason was that the Muslim traders were economically and politically an asset to the Sri Lankan king. The King therefore provided protection and permission for the traders to settle in Sri Lanka (Dewaraja p 4).
"Right through from the Anuradhapura period to Kandyan times there was a Muslim lobby operating in the Sri Lankan court. It advised the king on overseas trade policy. They also kept the king informed of developments abroad. The Muslim trader with his navigational skills and overseas contacts became the secret channel of communication between the court and the outside world" (Dewaraja p  . The Sri Lankan kings encouraged the Muslims to maintain their links with the Islamic world as this was mutually beneficial. In the 13th century, Al Haj Aby Uthman was sent by the Sri Lankan king, Bhuvanekabahu I to the Mamluk Court of Egypt to negotiate direct trade. They were sent on important and confidential missions to South India right up to Kandyan times. The Muslims of Sri Lanka spoke Tamil and other South Indian languages and some even spoke Portuguese (p 8, 16).
Dewaraja says that when the Portuguese first appeared off the shores of Sri Lanka, the Muslims warned the king, sangha, nobles and the people of the potential threat to the country's soveriegnty. When the Portuguese tried to gain a foothold in Colombo, the Muslims provided firearms, fought side by side with the Sinhalese and even used their influence with South Indian powers to get military asistance to Sinhalese rulers. Through the intervention of the Muslims, the Zamorin of Calicut sent three distinguished Moors of Cochin with forces to help Mayadunne (p 50).
When the Dutch appeared and persecuted the Muslims in their coastal settlements, the Muslims ran to the Kandyan Kingdom. Senerat (1604-1635) and Rajasimha II (1635-1687) settled these Muslims in the Eastern coast. Senerat settled large numbers of Tamils and Muslims in Dighavapi area of Batticaloa to revive the paddy cultivation. There were roads leading from Kandy to Batticaloa passing through Minipe and Vellassa (p 127).
Dewaraja points out that it is clear from the writings of Pybus that even in 1762 the authority of the King of Kandy was strongly felt in areas around Trincomalee even among his Muslim and Tamil subjects. It is necessary for us to bear in mind that the Kandyan Kings saw themselves as kings of the whole country. Through Kottiyar in Trincomalee, Batticaloa, Kalpitiya and Puttalam they traded with India, and the Muslims and Chetties acted as the middlemen. From Kottiyar (Trincomalee) to Kandy there was a land route following the Mahaweli. Muslims had pack oxen and caravans and travelled this rout. The resting places on this route became the nucleus of later Muslim settlements (Dewaraja p 91, 125, 126).
Muslims were made welcome in the Kandyan Kingdom. They were integrated into Kandyan society primarily by giving them duties which related to the King's administration. They were made a part of the Madige Badda or Transport Department. They were allowed to trade in arecanut, which was a royal monopoly. The Muslims from Uva, which was near the salterns, had to bring salt as part of their obligatory service (Dewaraja p 100-101). In addition to this, select Muslims were involved in the Maligawa rituals and were given Maligagam lands. Their duties included salt, hevisi, silversmith (acari) also the higher function of kariya karavanarala. Therefore the Muslims were involved however minimally in the administrative and ritual aspects of the Dalada Maligawa as well (Dewaraja. p 107-8, 110). In addition, Muslims also functioned as weavers, tailors, barbers, and lapidarists (p 137-13.
Muslims also functioned as physicians, and presumably they practised Unani medicine. Dewaraja states that at this time, Unani had been practised in its pure form in towns like Colombo, Galle and Beruwela (p 12. A Muslim physician named Sulaiman Kuttiya who was practising in Galle was invited to the Kandyan court, taken into royal service and given land near Gampola. His descendants who lived till 1874 carried the prefix "Galle Vedaralala" (p 91). The most renowned of these Muslim physicians were the Gopala Moors of Gataberiya in the Kegalle District. The family traces its pedigree to a physician from Islamic Spain, whose descendants migrated to the Sind in Northern India, from where they were ordered to come to Sri Lanka to attend on King Parakramabahu II of Dambadeniya (1236-1270) (p 12. The Gopala descendants continued to function as physicians to the king, during reigns of Rajadirajasinghe (1782-179 and Srivickrama Rajasinghe. (1798-1815). The Dutch also appointed two Muslims as local physicians in their hospitals, and one of them, Mira Lebbe Mestriar was thereafter appointed as Native Superintendent of the Medical Department in 1806 by the British (p 133).
Another important function of he Muslims in the Kandyan Court, was that they acted as envoys to the King. One Muslim envoy had been sent to the Nawab of Carnatic. Another had been sent to Pondicherry soliciting French assistance against the Dutch, in 1765. The King also made use of his Muslim subjects to keep abreast of developments outside his kingdom. The Muslims were useful in this respect because of their trade links and knowledge of languages (p 135-136).
The Muslims were received favourably in the Kandyan Kingdom, as far as can be seen. Robert Knox says that charitable Sinhala people giftd land to Muslims to live (Dewaraja p 115). Muslims adopted the outward appearance and dress and manners of the Sinhalese. Even James Cordiner couldnot see the difference (p 120). In Galagedara there are yet two villages occupied only by Muslims, surrounded by Sinhala villages. These two villages had Masjids (p 104). Masjids were built on lands donated by the king. Present Katupalliya and Meera Makkam Masjid in Kandy were built on land gifted by the king. The architcture of the Katupalliya is Kandyan. (p114-115). Ridi Vihare in Kurunegala gave part of its land for a Masjid and allocated a portion of land for the maintenance of a Muslim priest (p 113).
In 1930, in Rambukkana many Muslim boys had received their education in Buddhist monasteries. Many of them studied Sinhala and idigenous medicine. Facilities were provided for the Muslim boys to say their prayers and attend Koranic classes, while living in the temple. In this remote village in Rambukkana, Muslims made voluntary contributions towards the vihara and they participated in the Esala Perahera. The drumers voluntarily stopped the music when they passed Masjid (Dewaraja p 113).
Between Hammer and Anvil: Sri Lanka's Muslims
Adam's peak, a symmetrically conical mountain set in the gorgeous hill country of southern Sri Lanka, is sacred to all of the island's main faiths. There is a strange indentation set in the living rock of the summit. To the majority Sinhalese Buddhists (69% of the total population) it is the footprint of the Buddha Gautama. The Tamil Hindus (21%) know better - it is, of course, the sacred footprint of the God Shiva. Then again, the island's Muslims (7%) insist, it is the footprint left by Adam when, cast out of the Garden of Eden by a wrathful God, he fell to earth in the place nearest to that celestial grove in terms of beauty, fertility and climate - Sri Lanka.
In happier times Buddhist, Hindu and Muslim - together with the island's Catholic Christians, who believe the footprint to be that of St Thomas - were content to disagree amicably, sharing the pilgrimage season between December and April each year, when every night thousands of people climb the seemingly endless stairs to the 2,224 metre summit and await the sunrise.
As the whole world knows, those days of inter-racial and inter-denominational harmony are long gone - though not at Adam's Peak, secure in the government-dominated Sinhala heartland. Rather the troubles are at the other end of the island, where for twenty years, ever since the simmering hostility between Buddhist Sinhalese and Tamil Hindu exploded into open warfare, the Liberation Tigers of Tamil Eelam (LTTE) have pursued their struggle for a separate Tamil state.
As the third, and smallest, of the island's racial-religious communities, the Sri Lankan Muslims - generally if confusingly known as "Moors" - have become the forgotten losers in this vicious struggle. The Tamils, evidently misclassified by the British during their long hegemony in South Asia as a "non-martial race", have fought with an extraordinary fanaticism under the cold command of the LTTE leader Velupillai Prabhakharan. From the earliest days of the war they did not hesitate to employ "ethnic cleansing" - that late 20th century euphemism for genocide - against Sinhalese villagers living in the north. Subsequently, and with the same ruthlessness, the same tactic has been used against Muslims.
To understand why this should be so, it is necessary to examine the anomalous situation of the Sri Lankan Moors - Tamil speakers who yet, for the most part, support the Sinhalese-dominated government of Chandrika Kumaratunga.
There have been Muslims in Sri Lanka for well over a thousand years. Trading dhows plied the waters between the Middle East and the island known to Arab sailors - like the legendary Sinbad - as Serendib even in pre-Islamic times. The first Muslim merchants and sailors may have landed on its shores during the Prophrt Muhammad's life time. By the 10th century this predominantly Arab community had grown influential enough to control the trade of the south-western ports, whilst the Sinhalese kings generally employed Muslim ministers to direct the state's commercial affairs. In 1157 the king of the neighbouring Maldive Islands was converted to Islam, and in 1238 an embassy to Egypt sent by King Bhuvaneka Bahu I was headed by Sri Lankan Muslims.
From about 1350 onwards the predominantly Arab strain in Sri Lankan Islam began to change as Tamil Muslims from neighbouring South India moved to the island in increasing numbers. By the late 15th century, when Portuguese vessels first arrived in the Indian Ocean, Sri Lanka's Muslims were truly indigenous to the island, representing a mixture of Sinhalese, Arab and Tamil blood, and speaking Tamil with Arabic overtones, sometimes known as "Tamil-Arabic". None of this made any difference to the newly-arrived Portuguese, for whom all Muslims were "Moors" - the name given to their traditional enemies in Morocco and southern Spain. The name Moro - employed as a derogatory designation by the Portuguese - stuck, and is today "worn with pride" by Sri Lankan Muslims, in much the same way as the "Moros" of the southern Philippines.
In Sri Lanka, as everywhere they went, the Portuguese made a special point of persecuting the Muslims. As a consequence, many fled the western littoral which had passed under Portuguese control, and settled in the north and east of the island where their descendants live to the present day. A hundred years later, in 1656, when the Dutch replaced the Portuguese, a third (and final) element was added to the island's Muslim population - the Malay. Malay sailors had been visiting Sri Lanka for centuries using long-distance outrigger canoes; now, with the arrival of the Dutch, many more were brought from Java to serve their Dutch colonial rulers in Sri Lanka. In time they were absorbed into the island's ethnically diverse Muslim community, though even today many Sri Lankan Muslims identifying themselves as "Malays" rather than "Moors" can be found living in Western Province, and especially in Colombo.
Today Sri Lanka's Muslims live scattered throughout the island, from Galle in the south to the Tamil-dominated Jaffna peninsula in the north. Generally they are involved in commerce, from running local dry goods stores to dominating the wealthy gem business associated with Ratnapura - "Jewel City" and much of the capital's import-export business. In the disputed north and east of the country, where the LTTE are currently battling the Sri Lankan armed forces, many Muslims are farmers or fishermen, living in small villages far from the protection of government forces. It is these people - the poorest of the island's "Moors", descendants of the orginal refugees displaced by the Portuguese four hundred years ago - that are now caught up in the struggle for "Tamil Eelam".
Most Moors speak Tamil as their first language, regarding Sinhalese and English as languages of commerce to be used in their business dealings. Despite this linguistic affinity they do not consider themselves Tamil, however, and have precious little sympathy for the Tamil Tigers' cause. Rather they tend to support the government, albeit passively, wishing simply to pursue their business interests with the full freedom of religion they have long been accustomed too. Unfortunately, this is no longer possible. In those areas contested by the LTTE with a substantial Muslim population - for example, Northern Province's Vavuniya District, and Eastern Province's Tricomalee and Batticaloa Districts - they are under serious pressure.
Initially, it seems, the Tamil separatists hoped to enlist the Tamil-speaking Moors in their struggle for an independent Tamil state encompassing all of Northern and Eastern Provinces. When the Moors remained aloof - and even indicated support for the government position - they became identified as enemies. Worse than that, as Tamil-speakers there seemed, to Tiger minds at least, an element of treason in their lack of support. Subsequently, as the LTTE struggle for secession developed into open warfare with the government in Colombo, Prabhakharan, showing characteristic ruthlessness, targeted the Moors for "ethnic cleansing" - that is, physical expulsion or elimination - from the lands sought by the Tigers as a Tamil homeland.
The Tigers first began to attack the Moors on a systematic basis over a decade ago. In August, 1990, in two separate incidents, more than 230 Muslims were massacred at prayer at towns near Pulmoddai, in the north-east of the island. At the same time Prabhakharan gave notice that the entire Muslim population of Northern Province, including the then rebel-held capital of Jaffna, should leave contested areas forthwith or face being killed. An estimated one hundred thousand people were affected by this threat, many of who have since fled to government-controlled areas in the centre and south of the island. Tens of thousands were made destitute, the majority of whom still eke out a living in refugee camps. Following this incident, Muslim fishermen became a favourite target of LTTE maritime patrols, and Muslim businessmen a preferred target for abduction and ransom.
Muslim leaders in the north and east have responded by voicing their own claims for autonomy in the region, making it clear that - should the LTTE reach an agreement with Colombo on autonomous status - they would seek to opt out from Tamil control. Prabhakharan's response has been as vigorous and ruthless as ever. If the Muslims won't accept Tamil rule, they must be expelled from Northern Province and Eastern Province en masse.
Caught in the intricate and seemingly endless web of violence between Tamil Hindu and Sinhalese Buddhist, Sri Lanka's Muslims are increasingly desperate, unsure which way to turn, and whom to trust. Forgotten victims of a particularly vicious war, they are trapped between hammer and anvil, a long way indeed from the Garden of Eden.
A brief history of the Muslims of Sri Lanka
Introduction
Sri Lanka, known to the ancients as Ceylon, has been recorded in history books as a country that has had many visitations from foreign travellers throughout the ages. The people are mainly Buddhist, with a complex mixture of Hindus, Muslims, Roman Catholics and other Christian denominations. The main race are the Sinhalese while the Tamils, Muslims and Burghers (Anglo-Sri Lankans) form the remaining. The Muslims of Sri Lanka are a very small minority amounting to approximately 10% of a total population of 16 Million people. They claim descendancy from the Arab traders, who made Sri Lanka their home even before the advent of Islam. The Tamils comprise around 25% of the population.
Sri Lankan Muslims can be categorized into two distinct sub groups, the Moors and the Malays. The former is the name given to them by the Portuguese colonial rulers who used the word Moros to identify Arabs in general. The Malays are a group of Muslims who originated from Java and the Malaysian Peninsula. They differed from the Moors, both, in their physical appearance as well as in the language they spoke which was a mixture of Malay and local dialects.
The Muslims of Sri Lanka have a colorful history behind them punctuated by a long spell of hardship suffered during the Portuguese and Dutch ocupation of the Island. It is much to their credit that they withstood the onslaught of economic constraints, political intrigues and religious persecution to stay behind and survive. Most other peoples may have packed their bags and left for good. They not only saved their religion from the Christian enemies but also rebuilt the economy, slowly and steadily, by the 18th century when the British took over control of the island from the Dutch.
Being geographically isolated from the main centers of Islamic culture and civilization the Muslims of Sri Lanka were forced to interact closely with their neighbours, the Muslims of South India, in order to preserve their identity. Had they been denied this slender link, it is possible that, they may have lost their distinct Islamic character completely. However, it must be observed that this link has also caused many Indian (Hindu) traditions and rituals to creep into their culture and life style, some of which, even though vehemently anti-Islamic, are still practised to date. Lack of a correct understanding of the teachings of Islam has been the main cause of this sad situation.
Having adapted to the local conditions in various ways and also contributing largely to the Islands economic prosperity, the Muslim community of Sri Lanka, unlike the Hindu Tamils of the Northern Province, has saved itself from any major clash with the indigenous Sinhalese population. They have also been able to receive a fair share in the countrs Politics and Administration by virtue of their hard work and also of being an important minority whose support has been vital to all the political groups in the country. Although it may be said that the Muslim community was not politically dominant at any stage, yet, it is certainly true that they manouvered their political activity without much noise, unlike the Tamils.
This work attempts to present a brief history of the Muslims of Sri lanka from their early Arab trader beginnings to the present day minority community that is fully integrated into the Sri
Lankan society.
Historical Background
Sri Lanka (previously known as Ceylon) lies of the south-east of the Indian state of Tamil Nadu. The pear shaped island, often referred to as the pearl of the east is separated from mainland India by a narrow strip of water called the Palk Straits.
Being in such close proximity to and having such easy access from India, it might be expected that Sri Lanka received a large number of migrants from its neighbour from pre-historic times. The original inhabitants of the island are believd to be an aboriginal tribe called the Veddahs. The Sinhalese, presently the majority community, are supposed to be the descendants of the colonists, led by Vijaya, from the valley of the Ganges who settled in the island around the 6th century B.C. Sinhala, the language of the Sinhalese, is an Aryan language, closely related to Pali. Buddhism was introduced to Sri Lanka during the reign of King Devanampiya Tissa during the period 307-267 B.C.
Trade relations between India and Sri Lanka are traced to the 3rd century B.C. Historians have not been able to pin-point the actual date of establishment of Tamil settlements in Sri Lanka. However, during the 3rd century B.C. a Tamil General, Elara, set up a Tamil Kingdom at Anuradhapura, in the North Central Province, and ruled there for 44 years. He earned a reputation for his just and impartial administration among the Sinhalese and Tamils and was thus called Elara the Just.
The strategic location of the island, in the Indian Ocean, together with some of the coveted goods it produced, resulted in a fair degree of foreign trade even from ancient times. The Romans discovered the commercial value of Sri Lanka in the first century A.D. and the island was visited by Greeks, Romans, Persians, Arabs, and Chinese traders. Sri Lankas trade offering included Cinnamon, which grew wild in the forests of the wet zone, precious stones, pearls, elephants and ivory.
While most of the traders were only visitors to the island, who made their fortunes and left, it was the Arabs who settled down, making Ceylon their home. Furthermore as the Muslims of Sri lanka claim their desecndancy from the Arabs it is imprtant to look at the information available on the advent of the Arabs to the island.
The Arabs:
The Tamils of Sri Lanka, throughout history, have attempted to categorize the Sri Lankan Muslims as belonging to the Tamil race. This has been mainly for selfish reasons in a bid to eliminate the minority Muslim community from having its own unique identity. The Government of Sri Lanka, however, treats the Muslims as of Arab origin and as a distinct ethnic group from the Tamils.
Fr. S.G. Perera in his book -History of Ceylon for Schools- Vol. 1. The Portuguese and Dutch Periods, (1505-1796), Colombo (1955), The Associated Newspapers of Ceylon Ltd., p 16, writes,
-The first mention of Arabs in Ceylon appears to be in the Mahavansa (Ancient Sri Lankan history) account of the reign of the King Pandukabhaya, where it is stated that this king set apart land for the Yonas (Muslims) at Anuradhapura-
With the decline of the Roman Empire in the 3rd century A.D., Roman trade also died out and the Arabs and Persians filled up the vacuum; engaging in a rapidly growing inter-coastal trade. After the conquest of Persia (Iran), Syria and Egypt, the Arabs controlled all the important ports and trading stations between East and West. It is estimated that the Arabs had settled in Sri Lanka and Sumatra by the 1st century A.D. K.M. De Silvas, Historical Survey, Sri Lanka - A Survey, London (1977), C. Hurst & Co. Ltd., p 50, states,
-by about the 8th century A.D., the Arabs had formed colonies at the important ports of India, Ceylon and the East Indies. The presence of the Arabs at the ports of Ceylon is attested to by at least three inscriptions discovered at Colombo, Trincomalee and the island of Puliantivu-
The manner in which Islam developed in Sri lanka is very closely similar to that on the Malabar coast of India. Tradition has recorded that Arabs who had settled down on the Malabar coast used to travel from the port of Cranganore to Sri lanka on piligrimage to pay homage to what they believed to be the foot-print of Adam on the top of a montain, which, until today, is called Adams Peak.
Ibn Batuta, the famous 14th. century Arab traveller, has recorded many facets about early Arab influence in Sri lanka in his travelogues.
Before the end of the 7th. century, a colony of Muslim merchants had established themselves in Ceylon. Fascinated by the scenic splendour and captivated by the traditions associated with Adams Peak, Muslim merchants arrived in large numbers and some of them decided to settle in the island encouraged by the cordial treatement they received by the local rulers. Most of them lived along the coastal areas in peace and prosperity, maintaining contacts, both cultural and commercial, with Baghdad and other Islamic cities.
According to Tikiri Abeyasinghe in his Portuguese Rule in Ceylon, 1594-1612, Colombo (1966), Lake House Investments Ltd., p 192, tradition has it that,
-the first Mohammadans of Ceylon were a portion of those Arabs of the House of Hashim, who were driven from Arabia in the early part of the 8th. century by the tyranny of the Caliph, Abdel Malik bin Marwan, and who proceeding from the Euphrates southwards made settlements in the concan in the southern parts of the peninsula of India, on the island of Ceylon and Malacca. The division of them which came to Ceylon formed eight considerable settlements along the Nort-East, North and Western coast of that island; viz., one at Trincomalee, one at Jaffna, one at Colombo, one at barbareen, and one at Point de Galle.-
It is perhaps reasonable, therefore, to assume that the Arabs, professing the religion of Islam, arrived in Sri Lanka around the 7th./8th. century A.D. even though there was a settled community of Arabs in Ceylon in pre-Islamic times.
The circumstances that helped the growth of Muslim settlements were varied. The Sinhalese were not interested in trade and were content in tilling the soil and growing cattle. Trade was thus wide open to the Muslims. the Sinhalese Kings considered the Muslim settlements favorably on account of the revenue that they brought them through their contacts overseas both in trade and in politics. The religious tolerance of the local population was also another vital factor in the development of Muslim settlements in Ceylon.
The early Muslim settlements were set up, mainly, around ports on account of the nature of their trade. It is also assumed that many of the Arab traders may not have brought their womenfolk along with them when they settled in Ceylon. Hence they would have been compelled to marry the Sinhalese and Tamil women of the island after converting them to Islam. The fact that a large number of Muslims in Sri Lanka speak the Tamil language can be attributed to the possibility that they were trading partners with the Tamils of South India and had to learn Tamil to successfully transact their business. The integration with the Muslims of Tamil Nadu, in South India, may have also contributed to this. It is also possible that the Arabs who had already migrated to Ceylon, prior to Islam, had adopted the Tamil language as a medium of communication in their intercourse with the Tamil speaking Muslims of South India. The Muslims were very skilful traders who gradually builtup a very lucrative trading post in Ceylon. A whole colony of Muslims is said to have landed at Beruwela (South Western coast) in the Kalutara District in 1024 A.D.
The Muslims did not indulge in propagating Islam amongst the natives of ceylon even though many of the women they married did convert. Islam did attract the less privileged low caste members of the Tamil community who found the factor of equality a blessing for their status and well-being.
There is also a report in the history of Sri Lanka of a Muslim Ruler, Vathimi Raja, who reigned at Kurunegala (North Central Province) in the 14th. century. This factor cannot be found in history books due to their omission, for reasons unknown, by modern authors. Vathimi Raja was the son of King Bhuvaneka Bahu I, by a Muslim spouse, the daughter of one of the chiefs. The Sinhalese son of King Bhuvaneka Bahu I, Parakrama Bahu III, the real heir to the throne was crowned at Dambadeniya under the name of Pandita Parakrama Bahu III. In order to be rid of his step brother, Vathimi Raja, he ordered that his eyes be gouged out. It is held that the author of the Mahavansa (ancient history of Ceylon) had suppressed the recording of this disgraceful incident. the British transaletor, Mudaliyar Wijesinghe states that original Ola (leaf script) was bodily removed from the writings and fiction inserted instead. The blinded Vathimi Raja (Bhuvaneka Bahu II or Al-Konar, abbreviated from Al-Langar-Konar, meaning Chief of Lanka of Alakeshwara) was seen by the Arab traveller Ibn Batuta during his visit to the island in 1344. His son named Parakrama Bahu II (Alakeshwara II) was also a Muslim. The lineage of Alakeshwara kings (of Muslim origin) ended in 1410. Although all the kings during this reign may not have been Muslims, the absence of the prefix -Shri Sangha Bodhi- (pertaining to the disciples of the Buddha) to the name of these kings on the rock inscriptions during this hundred year period may be considered as an indicator that they were not Buddhists. Further during Ibn Batutas visit a Muslim ruler called Jalasthi is reported to have been holding Colombo, maintaining his hold over the town with a garrison of about 500 Abyssinians.
In spite of this the Mulsims have always been maintaining very cordial relationships with the Sinhalese Royalty and the local population. There is evidence that they were more closer to the Sinhalese than they were to the Tamils. The Muslims relationship with the Sinhalese kings grew stronger and in the 14th. century they even fought with them against the expanding Tamil kingdom and its maritime influence.
By the beginning of the 16th. century, the Muslims of Sri Lanka, the descendants of the original Arab traders, had settled down comfortably in the island. They were evry successful in trade and commerce and integrated socially with the customs of the local people. They had become an inseparable, and even more, an indispensable part of the society. This period was one of ascendancy in peace and prosperity for the Sri Lankan Muslims.
The Malays:
Sri Lankan Muslims include the Malays although they form a separate group by themselves. Even the earliest census of Sri Lanka (1881) lists the Muslims as Moors and Malays separately. Malays too, follow the Islamic religion just like the Moors.
The real beginning of the Malays in Sri Lanka dates back to the 13th. century. Husseinmiya writes,
-The definite arrival of Malays in Sri Lanka took place in the 13th. century. Chandra Bhanu, the Malay King of Nakhon Sri Dhammarat in the Isthmus of Kra on the Malay Peninsula invaded Sri Lanka in A.D. 1247, with Malay soldiers. He was determined to possess the relics of the Buddha from the Sinhalese kingdom. In a second invasion he brought soldiers from India-.
Chandra Bhanus 50 year rule of northern Ceylon in the 13th. century is remembered by such place names as Java Patnam (Jaffna), Java Kachcheri (Chavakachcheri), Hambantota etc. Most authors have, yet, linked the origin of the Malays in Ceylon to the period when the uisland was ruled by the Dutch. Murad Jayah in -The plight of the Ceylon Malays today-, MICH Silver Jubilee Souvenir, 1944-1969, Colombo (1970), p 70, writes,
-In 1709 Susana Mangkurat Mas, king of Java, was exiled to Sri Lanka by the Dutch with his entire retinue. He was followed in 1723 by 44 Javanese princes and noble men who surrendered at the battle of Batavia and exiled to this country with their families. These familes formed the nucleus from which the Malay community grew.-
-The Dutch continued to bring more -Java Minissu- (Malay people) as exiles, and employed them to fill the ranks of the army, the police force, the fire brigade, the prison staff and other services. They formed the bulk of the servicemen during the Dutch occupation and the early British times. The British too imported Malay families for settlement in Ceylon with the idea of raising a regiment. The Kings colors were awarded in 1801 to the Ceylon Malay Regiment, the first Asian to receive that Honor.-
The unsuccessful attempts of the British to attract more Malays from overseas, the meagre salaries paid to the malay soldiers coupled with more avenues for lucrative employment in the plantation industry, resulted in the disbandment of the malay Regiment in 1873. The Malays released from the army were absorbed into the police and the fire brigade services.
The mother tongue of Malays is Malay (Bahasa Melayu). Murad Jayah writes,
-Bahasa Melayu has been preserved in this country for over 250 years due to the fact that the original exiles from Indonesia were accompanied by their womenfolk and it was not necessary for them to find wives among Sinhalese and Tamil women, unlike the Arab ancestors of the Ceylon Moors.-
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حيدر حسن ميرغني
brakat
فيصل محمد الطيب
salah elamin
Biraima M Adam
فضيلي جماع
Muna Khugali
مهيرة
فيس بوك
تويتر
انستقرام
يوتيوب
بنتيريست