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ACJU - Special Media Release

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All Ceylon Jamiyathul Ulama conveys its sincere thanks to the Sri Lankan Muslim community for abiding by the guidance provided by our organizing in the past period when various adversities were lobbed at them. We also congratulate the Lankan Muslims for acting in the most pleasant and judicious manner with forbearance thus contributing to preserve peace and harmony in our Motherland.

ACJU once again reminds our people that we should always turn towards the teachings of the Holy Qur’an and exemplary ways of our beloved Prophet (Sal) and his Companions for solutions for any and every crisis that come our way.

Sri Lanka Muslims have a historic reputation as an uncomplicated ethnic group that exists congenially with all the communities that live in this country and as an affable religious minority that always gives prominence for national welfare, unity and harmony. ACJU asserts the importance of steadfastly maintaining that good repute, especially in these turbulence times when we have become a chosen target for provocation.

Muslims are pointedly proscribed from insulting other faiths and the Holy Qur’an enjoins as follows in this regard:

‘And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge’
-Sura Al An Aam 108

However, Muslims have become more hurt by the latest stunt of the Bodu Bala Sena organization, in which it has started to make horrendous remarks against the Holy Qur’an by misinterpreting its commands and spitefully commenting on its verses out of context.

Along with other false allegations that could be disproved in no time, the BBS propagates that there is a concept in Islam called ‘Thaqiya’ as facilitated by the Holy Qur’an which allows Muslims to defraud people of other faiths and that makes lawful for Muslims to acquire properties and wealth of non Muslims by cheating them. This incredulous allegation have deeply disturbed the local Muslims and it might agitate global Muslims as well which is not going to profit our country in anyway. Especially in these times when the entire world is scrutinizing us.

We are hoping to soon secure an audience with His Excellency Mahinda Rajapaksa as well as one with Ven. Chief Prelate of the Asgiri Chapter to make an appeal in this regard with the ultimate hope that necessary steps would be taken to put an end to these atrocities that clearly have surpassed all the limits.

In the meantime, we call our community to continue to be patient and prudent in these chaotic times as certain evil elements eagerly watch for a single slip from our side to ignite nationwide mayhem. We also request Muslims to make additional supplication to Almighty Allah, soon after the forthcoming Jumu’a Prayer to bring about lasting peace and unity to our country.

Ash Sheikh M. M. A. Mubarak
General Secretary, All Ceylon Jamiyyathul Ulama

http://www.acju.lk/press-release/co-existence/

 

ACJU Special media statement

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Naturally, fresh and optimistic expectations started to sprout in the minds of every peace-loving Sri Lankan after the end of the long war that lasted over three decades. Every one of us firmly believed and hoped that we would be able to eliminate mutual mistrust, hatred and other downbeat feelings that have rooted in our hearts for so long and that we would be able to heal deep wounds that maimed our hearts. We also hoped that we would be able, as a nation, to join hands to create a social setting that would never let such unpleasant things to happen again.

Unfortunately, what we witness here today is a totally contrast and volatile social atmosphere in which several extremists flaming religious movements lob insults and spiteful statements at each other.

We, at ACJU felt that it is our paramount responsibility as the apex religious organization of the Lankan Muslims to provide guidance on how to act in this turbulent situation.

On careful observation, ACJU identified several reasons that have helped ignite the present flame. The first one of them is forcing a faith to others. Islam rejects this notion altogether. The Holy Qur’an says as following;

‘There is no compulsion in the religion’
(2:256)

Accordingly, Islam totally shuns insulting or criticizing other faiths or religious personalities of other faiths. If any one acts in this deplorable way, he defies teachings of Islam and acts on his own audacious volition. Thus the ACJU strongly condemns such actions.

We also beseech the respected religious leaders of Lankan Buddhists, Hindus and Christians not to assume these imprudent acts of a handful as attested by Islam or approved by the Muslim masses of this country. While expressing our deepest regrets for such actions, we urge the relevant authorities to take necessary actions against those impulsive offenders who defy the command of Allah:

‘Insult not those whom they (disbelievers) worship besides Allah’
6:108

The other matter that seriously affects conciliation as we believe is the incapacity to tolerate other religions and cultures. This narrow mentality entices one to reject the globally accepted reality of multi ethnicity. Islam totally rejects this phobia and concedes the universal reality of multi ethnicity and accepts the fact that various religious would continue to exist in this world. This is asserted by several verses in the Holy Qur’an such as the two given below:

‘The truth is from your Lord. Then whosoever wills, let him believe, and whosoever wills, let him disbelieve’
(18:29)

 

‘O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another’
(49:13)

We would like to urge Muslims of this country to abide by the guidance provided by our organization and treat all the fellow Lankan’s with brotherhood and warmth regardless of their religious orientations or ethnic identities and contribute to recreate conciliation and harmony in our beloved Motherland. Also we once again request the masses of other faiths and ethnicities not to look upon the imprudent actions of few misguided Muslims as the approved ideal of the entire Muslim community living in this country. Finally, we request those astride responsible seats to see that the law of this country is fairly implemented to every one regardless of their religious or ethnic distinctiveness.

Let us unite and contribute to create a social environment where we can live with peace and happiness through a just and impartial way while discarding hatred and mistrust. Let us join hands as the children of Mother Lanka and resolve to unravel any and every dispute come our way via dialog and discussion. Let us contribute to create a prosperous Sri Lanka and save her for she is the only Motherland we Lankan’s have gotten.

Ash Sheikh Fazil Farook
Media Secretary
ACJU

http://www.acju.lk/press-release/special-media-statement/

 

Living A Lie: Rape And The Burning Muslim Shops

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May 14, 2014 |

Hameed Abdul Karim

Hameed Abdul Karim

The other day I came across an article that appeared in The Island titled ‘Buddha Sasana Ministry Invasion is a Rehearsal for Regime Change’ and was horrified to find the writer had casually justified the arson attack on a shop in Aluthgama owned by Muslims by claiming that this had happened because a young Sinhala Buddhist boy had been raped by the owner inside the shop.

The writer had gone to extents to twist the facts of the case to suit his ‘theory of justification’ blindly ignoring all the facts that were out there in the open days before the incident took place. The police had taken the shop owner into custody and kept him in the cop shop for one and a half days after which they were compelled to release him because there was no evidence at all to press charges.

To add insult to injury the writer states quite categorically that the boy, allegedly raped, was hospitalised. This is an absolute fabrication on his part. If this was the case, as he claims, then it would be only proper for him to check the hospital records.

Inside the Fashion Bug

Inside the Fashion Bug

According to media reports this boy in question had gone to the shop with his mother and it was at this point that the alleged incident had taken place. If the shop owner had actually raped the boy or abused him in any way then common sense suggests that quite a length of time would have passed for the act to take place. What was the mother doing while the boy was absent? Mothers usually don’t lose sight of their children when on an outing like going out shopping. Clearly this is a set up.

Another thing that your readers must consider that anybody trader of any faith will never commit such a vile crime in the place where he derives his income from fearing, what we might call, a divine backlash.

The writer then abrasively claims that in any such incident the shop would have been burned even if the culprit happened to be a Sinhala Buddhist! This is about the most ridiculous statement I have read in a long time. The media often reports cases of Sinhala Buddhist fathers raping their daughters and even grandfathers raping their grand children, but there have been no reports of their livelihoods been destroyed. Child abuse is happening as we speak and if we were to go by the twisted logic of the writer we must read of vindictive arson attacks quite often.

Moreover, in this case the CCTV footage vindicates the shop owner. If there was even a shred of evidence against him the police would never have let him go. What must be borne in mind is that the pretext for this attack is identical to the attack on the Muslim owned shopFashion Bug at Pilyandala.

Take the reverse argument for a moment. Supposing a Sinhala Buddhist had raped a Muslim boy and a mob of Muslims had done the same thing that the mob of Sinhala Buddhists did to the Muslim owned shop in Aluthgama, would the writer or Sinhala Buddhists applaud and justify the crime? Why, there would be hell to pay if this ever happened.

Right thinking people who read this article in The Island would be angered by the casual manner in which the writer justifies and dismisses the burning of the Muslim owned shop, never mind to which faith or race they belong to. There is no doubt that this dastardly act was one based on unbridled racism.

All this brings in the role of the police. What were they doing all the while when they knew they had a situation on their hands? A situation that would cause a breach of the peace? Why did they give permission to carry out a protest march against the shop like as if it was a political rally? Or was this job consigned to the newly formed Religious Police? If so where were they?

In my stupidity I still believe there is a rule of law in this country. And in that frame of mind I think the law should have taken its course. If the Muslim trader had indeed raped the Sinhala Buddhist boy or any other boy he should have been taken into custody and dealt with, with the full force of the law.

As a civilised society (a claim that politicians often utter) we should be talking of apprehending the arsonists and about compensating the shop owner, but up until now nobody has been taken to task and the shop owner is left destitute. No police teams have been appointed to inquire into the matter even as a ploy to allay the fears of Muslims. Neither has any politician of the area ‘looked into the matter’ and promised to compensate the shop owner who probably voted for ‘his’ man or woman at the previous election. And the OIC of the police station in the area sits smugly in his seat oblivious to the crime that had been committed under his nose. Sri Lanka is certainly a ‘land like no other’.

   

The Roots of Communal Politics

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The emergence of the Bodu Bala Sena and its continuing militant, anti-Muslim political activism has irritated many liberally-minded people. Some of those who are agitated have responded by proposing simplistic solutions to contain the movement such as banning it. Like many other such groups, BBS also did not emerge from nowhere; it has its social and political roots. It is necessary to understand these roots to find a satisfactory resolution of the deeper issues involved.

As is well known, in spite of the efforts of the leftist and liberally-oriented parties to promote class or citizenship-based politics in the country even before the country gained political independence from the British, communal politics emerged as the dominant form of politics in post-independent Sri Lanka.

As many analysts including the present writer have pointed out on many occasions, the result was that the post-colonial public policies with respect to language, education, land settlement and employment have further reinforced rather than marginalized communal politics in the country. The ethnic and religious conflicts that emerged after independence further solidified ethnic consciousness and ethnic divisions. Consequently, competition for resources in a context of rapid population growth and rising aspirations of the masses for a higher standard of living was perceived by many as a zero sum game involving ethno-religious communities. This competition became even more intense after economic liberalization. This became evident during the 1983 ethnic riots, when racist groups openly participated in the violent campaign.


The thirty-year war that devastated the country and a large section of the population does not seem to have taught the leaders of the country a lesson



Increasing economic pressure after economic liberalization compelled most people to look for more lucrative income opportunities through a highly competitive process. In spite of the adoption of market friendly, liberal economic policies and the rise of the market forces, the post-1977 Sri Lankan state continued to play a dominant role in land alienation, resettlement, provision of education, employment of educated youth and infrastructure development. Leading ruling party politicians continued to allocate public resources largely on the basis of political loyalty and personal connections. Given the dominance of the majority ethnic community in government, the general perception was that much of the resources flowed into the hands of this ethnic group, though minority community members of the government could also follow the same practice to favour their own communities.

Persisting communal politics coupled with the continued reinforcement of the ethnic consciousness of the wider population, including many members of the elites, by educational institutions and the mass media led to a widely held public perception that it is ethnic groups that compete with each other for life chances, not individual citizens on the basis of their personal attributes and their relative social class position.

As I have pointed out in a number of articles in this column, ethno-linguistic segregation of the education system over many decades, even in so-called elite government schools in Colombo and other major towns have continued to facilitate the formation of exclusive, ethno-religious identities even among upwardly mobile members of ethnic groups. So, it is not just the underprivileged, monolingual members of ethnic groups who are sympathetic to ethno-religious extremism but also the more privileged people who have had their education in segregated schools where they had no opportunity to interact with children from other ethnic and religious communities and get acquainted with their cultures and social practices.

The prevailing cultural differences and the social distance between ethno-religious groups often facilitate the formation of settlements segregated on the basis of ethnicity and religion. So, even in the ethnically mixed regions of the country, we have exclusive Sinhala, Tamil and Muslim villages and there are not many villages where people belonging to different ethno-religious groups share the same space. Such a settlement pattern, though it does not necessarily lead to conflict, does not facilitate social interaction across communities. Community based organizations functioning at a village level also often remain confined to their respective villages without having many opportunities to work together and transcend long established boundaries.

So, in an increasingly competitive socio-economic environment, segregated ethno-religious groups tend to perceive one another as being engaged in a zero sum game when it comes to securing resources such as land, employment and business opportunities. Recent controversies at a national level over admissions to the law college, settlement of people in the Wilpattu national forest reserve in the North-West, Halal certification of manufactured food, etc. clearly point to this perception. Then, there are literally thousands of such disputes at a local level in almost all parts of the country. The latter often do not come to the attention of the national media.
Allocation of public resources and resolution of disputes between contending groups cannot be done in an amicable manner in a country where the state and the public institutions appear to fail to treat citizens equally on the basis of their inalienable rights. Rational public policies and independent state institutions are critically important here. When the allocation of public resources does not appear to be guided by rational public policies and handled by independent institutions and public officials, and when it is increasingly perceived by people as a process which is micro-managed by numerous, sectarian politicians at all levels, extremist groups can easily arouse communal sentiments among ethnically conscious people across communities. This is what is happening today with the BBS.


The prevailing cultural differences and the social distance between ethno-religious groups often facilitate the formation of settlements segregated on the basis of ethnicity and religion


This is not the first time that communal politics derailed rational public policies and undermined public institutions. Well-conceived Kannangara-education reforms were subverted by communalists in the recent past with disastrous results. The monolingual, segregated education system that came into being as a result has continued to divide the younger generations into rival ethnic camps engaged in violent communal campaigns themselves, to divide up not just public resources but the country itself. The thirty-year war that devastated the country and a large section of the population does not seem to have taught the leaders of the country a lesson. If so, they would strive to move away from communal politics and take steps to adopt rational public policies and empower public institutions to ensure that public servants manage public institutions in keeping with the rules, regulations and state policies rather than take a backseat, virtually allowing politicians to take their place. Given the long established tradition of patron-client politics, deep ethnic divisions and widespread political corruption, most politicians will not be considered by the general public as impartial actors in the public domain. The situation appears to have got worse in recent years when national politics became more communal and sectarian, not less.

So, in conclusion, what is argued here is that there are no short cuts to resolving inter-community disputes when social and cultural institutions like education and the media continue to reinforce ethno-religious divisions in society and promote the public perception that it is ethno-religious groups that compete with each other for life chances, not individual citizens and classes on the basis of merit, need and socio-economic standing.

Then, we are asking for politicians to move into a new kind of politics, either of a social democratic or at least of a liberal variety.
http://www.dailymirror.lk/opinion/172-opinion/46690-the-roots-of-communal-politics-.html
 

The Heart and Its Healing

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The Heart and Its Healing

Understand Quran AcademyArticles > The Heart and Its Healing
inspirationoturnerofhearts

Bismillahir Rahmanir Rahim
The body without a heart is useless. The Prophet (saws) has said,
There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoiled, the whole body gets spoiled– and that is the heart. [Bukhari]In the previous article, we looked at the three stages of the heart. They are summarized in the diagram below.
triangleheart

Corrupting the Heart

The heart is corrupted by committing acts of sins or disbelief. The Prophet (saws) said, When a slave (a person) commits a sin (an evil deed) a black dot is dotted on his heart. There are some sins which we are not aware of committing that leave spots on our heart, and these are the ones which we should be most watchful of.
A common example is backbiting. It has become so common everywhere that not criticizing someone behind their back might label you as being backdated or unsocial. Internet social media, blogging, and youtube have made it especially easy and dangerous, and I have seen people not even sparing scholars, actually thinking they are doing something righteous.
Another common disaster is showing-off, and it is actually a kind of hidden shirk. If you find in yourself signs of a sick heart, look out especially for these hidden sins.

Curing the Heart

  1. Tazkiyah (Purification)
قَدْ أَفْلَحَ مَن تَزَكَّىٰ
He has certainly succeeded who purifies himself. [Quran, 87:14]

For curing the heart, it needs to be purified first from all kinds of filth like envy, hypocrisy, arrogance, gluttony and other diseases. First step towards purification is istighfar. The Prophet (saws) said,
When a slave (a person) commits a sin (an evil deed) a black dot is dotted on his heart. Then if that person gives up that evil deed (sin), begs Allah to forgive him, and repents, then his heart is cleared (from that heart covering dot); but if he repeats the evil deed (sin), then that covering is increased till his heart is completely covered with it. And this is Ar-Ran that Allah mentioned (in the Quran):
Nay! but on their hearts is the Ar-Ran (stain) which they used to earn” [Quran, 83:14] [Tirmidhi]
Another form of tazkiyah is charity. The words zakah and tazkiyah come from the same root word, meaning purification. Both zakah and sadaqah are purifying. The Prophet said,
Charity extinguishes sin as water extinguishes fire. [Tirmidhi]

  1. Reading and reflecting on the Quran

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
O mankind, there has come to you instruction from your Lord and healing http://whereslloyd.com/cls for what is in the breasts and guidance and mercy for the believers. [Quran, 10:57]

Allah calls the Quran shifa , i.e. medicine for the heart. Reciting the Quran itself is purifying even if we don’t understand the meaning. To learn correct recitation, you can have a look at the course Read Quran in 20 hours.
Of course, understanding the Quran is far more beneficial than just reciting it without knowing what we’re saying. Learn 50% of the Quranic words in 9 hours.

  1. Patience in the face of trials
The Prophet said,
The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a http://historyfactory.com/sale/ woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil. [Muslim]
  1. Dua

There are many duas which you can make for curing the heart. The best dua is of course that which comes from the heart. I’ll give you one beautiful dua each from the Quran and the sunnah.
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ
O Turner of the hearts, make my heart firm in Your deen! [Tirmidhi]

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ
Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. [Quran, 3:8]

There are two excellent books on this topic which you can benefit greatly from: Diseases of the Hearts and their Cures, by Ibn Taymiyyah, and In the Early Hours, by Khurram Murad.
Tabassum Mosleh

http://understandquran.com/heart-healing-cc.html


   

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