Coming of Islam to Sri-Lanka -How to Muslims preserved their own identity in Sri-Lanka?

The Muslims who came to Sri-Lanka, never came to this country either as conquerors or rulers like the Portuguese, the Dutch and the British.  From the beginning they were interested in the peaceful pursuit of trade.

There is a close connection between the coming of Islam to Sri-Lanka to the and the history of the Arabs in this land. When we trace the link Muslims have with this beautiful island is it not necessary to realize that the link binding the Muslims with the country is of ancient origin.

Even many countries  before the prophet (Sal) the Arabs has close contacts with Sri-Lanka and India. They brought and sold in the market of Sri-Lanka goods produced in other parts of the world. In return, they took from this land, goods which were in demand in the Middle East and Europe. This is evident from a reference to the position Arabs occupied in world trade, in the Pattinappalai of Sangam literature.  In a verse from that literature there is a reference to the variety of oriental foods then available and self-sufficiency of food in Sri-Lanka in addition to the Arabs played in the overseas trade of this country.

According to Dr. Balendra, the former Archaeological Commissioner, the Arabs were among the ancient inhabitants of Sri-Lanka. By virtue of a connection which is about two thousand years old, the Arab connection can be  regarded here as ancient in origin as the Veddhas or any other ancient races.

In ancient time the Arabs were known to the Sinhalese as “Yavana” and “Yon”. The German orientalist,  travelled to Sri-Lanka  in 1895 to study the languages, Dr. Wilhelm Ludwig Geiger  says that the Arab traders may have come to Sri-Lanka even before the arrival of the Aryans to this land.

Dr. Wilhelm Ludwig Geiger, born and died in Nuremberg  (21.07.1856 – 02.09.1943) was a German Orientalist in the fields of Indo-Iranian languages and the history of Iran and Sri Lanka. He was known as a specialist in Pali, Sinhala language and the Dhivehi language of the Maldives. He is especially known for his work on the Sri Lankan chronicles Mahāvaṃsa and Cūlavaṃsa of which he made critical editions of the Pali text and English translations with the help of assistant translators.

The Arabs in persuade of trade and commerce, came by sea. They made use of the monsoon  winds to sail.  These Arabs came from the coastal regions of Arabia and the Persian Gulf such as the islands of Bahrain, Yemama in Oman and Thihama in Yemen.

The Arabs sailed to Sri-Lanka in “cattammarans”, in search of treasure.  To the Sinhalese they were “Marakkala Minissu”  or persons who came in  “Marakkalams”(boats). Even to this day, the Muslims of Sri-Lanka are known to them by this name.  This remind us of the ancient link  forefathers had with Sri-Lanka.

The Arab supremacy in trade and commerce lasted from the first century A.D. to the 16th  century A.D. The Arabs controlled  the entire export and import of Sri-Lanka. During this period these commercial contacts extended  from the Mediterranean region  to the far East.  The supplied the European  markets with elephants, pearls, corals, precious stones and spices which they sold at considerable profit and supplied Sri-Lanka with all its import requirements.

The Arabs have been trade relations with Sri-Lanka not only before the Prophet (Sal) but also during the time of the Prophet (Sal) and after.  It is during and after the time  of Prophet (Sal) that the Arabs came as Muslims to Sri-Lanka bringing with them Islam to this country.

With the first batch of the Arab Muslims into Sri-Lanka, Islam came to this land.  Between the 7th century A.D. and the 14th century A.D., that is up to the time Ibn Battuta visited, Muslim settlements in Sri-Lanka had become permanent.

At the beginning of the 18th century A.D. Khalifa  Abdul Malik bin Marwan  was the ruler  of the vast Islamic Empire. Unable to bear up his appressive  rule many Muslim belonging  to the Hashimite clan left their houses and lands  emigrated in three separate  routes and settled in the following region  namely the Konkan region in West India, Sri-Lanka and Malacca.

The Groups of exiles who came to Sri-Lanka settled in the northern, north-east and western parts namely, Trincomalee, Jaffna, Mannar(Manthota), Kudiraimalai, Puttalam, Colombo, Beruwala and Galle. When we trace the history of these anchorages the Muslim connection with their history becomes very clear.

The Muslims who settled in Sri-Lanka maintained their religious and cultural contacts with the world of Islam which spread from the Persian Gulf and the Arabian Sea right up to the Western end of the Mediterranean Sea.  Through the Port of Basra  in the Persian Gulf, they were linked   with Baghdad. They also had links with Egypt, Spain and other Muslim countries.  It is on account of their close and widespread contacts with the world  of Islam that The 3rd Chief Justice of the Democratic Socialist Republic of Sri Lanka (1811-1819) Sir Alexander Johnston (1775-1849) says that the Muslims who came to Sri-Lanka brought with them not only their religious and legal codes but also original Arabic works as well as Arabic translations of ancient Greek and Latin works on such subjects as Medicine, History and Philosophy and made them available to the people of this country.

The Muslims have become an integral part of the population of Sri-Lanka, with their distinct religion and culture.  They live in peace and harmony with the Sinhalese and the Tamils as one nation.

The Muslims of Sri-Lanka can be divided in to three groups. They are the Sri-Lankan Muslims, the Indian Muslims and the Malays. Based on the 1971 census: SL Muslims: 824,291 – Ind. Muslims: 29,416 – Malays: 41,615. Other Muslims: 14,619.Totally: 909,941-  (7.1%)

Although among the three groups of Muslims now living in Sri-Lanka, there are racial, linguistic and cultural peculiarities, yet they are one because of the common bond of Islam that binds them together.

Prior to the arrival of the Portuguese to Sri-Lanka, Muslim commercial supremacy and cultural position had reached its peak. In 1505 A.D., the arrival of Portuguese sounded the death-knell of the position held by Muslims in Sri-Lanka.  As a result, the Muslims lost their supremacy in trade and commerce which they had hitherto enjoyed, unchallenged by any foreign power.

The Portuguese chased the Muslims out of the coastal areas and drove them to the interior. Even Muslim settlements in the interior did not escape Portuguese harassment. Many Muslims sought refuge in the Kandyan Kingdom. The King of Kandy welcomed them and gave them protection to pursue their trade peacefully in his Kingdom.  Muslim also served in the administrative and military services of the Kandyan Kingdom.

As a result of the suppression of Muslim trade, maritime power and religion, by the Portuguese, the Muslims of Sri-Lanka lost their commercial and cultural contacts with the neighboring Muslim and other friendly countries. Their links with the world of Islam was broken temporarily and as a result, they lived in isolation. Certain Muslims took to cultivation as their occupation. Others became hawkers and petty traders in the areas near the coast.

The Muslims who came to Sri-Lanka never came to this country either as conquerors or rulers like the Portuguese, the Dutch and the British.  From the beginning they were interested in the peaceful pursuit of trade. 

The Muslims neither came to Sri-Lanka as spies or agents in the day of foreign powers.  Instead from the time foreigners occupied and ruled Sri-Lanka, they were in the fore front of the national struggle for freedom  from colonial rule. They made their own contribution to Sri-Lanka in the attainment of national independence.

They have identified themselves with the other peoples of Sri-Lanka and live as law-abiding and peaceful citizens. They have preserved their own identity and are honest traders. Even under Dutch rule in Sri-Lanka the position of the Muslims did not improve. Under British rule, thought many restrictions imposed on the Muslims had to fight for their rights and privileges.

Today under the Republic of Sri-Lanka, the Muslims while retaining their religious and cultural identity, live as an integral part of a united nation. They also live as equal citizens, with the other communities of Sri-Lanka.

True to their heritage, the Muslims wish to live as good citizens, conforming to the principles of Islam, upholding and enhancing its injunctions. Let us, therefore, live true to our faith.

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