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Muslims’ contribution to Sri Lanka and the world: Some little known facts

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by Ifham Nizam

The Island spoke to Asiff Hussein, Vice-President, Outreach of the Centre for Islamic Studies (CIS) about cultural contribution of Muslims and misconceptions about the Islamic faith.

Q:

You have lectured extensively on Muslim Cultural Contribution. So, how would you describe such contribution both locally and internationally?

A:

Islam has throughout history been a very dynamic force, extensively borrowing from cultures and contributing to them. In the early years of Islam, the influence of the Byzantine Empire, also known as the Rome of the East was considerable. Thence came the domes of our mosques and the crescent symbol which was originally the symbol of Constantinople, the capital of Byzantium. When the Ottoman Turks took it in 1453, it became the symbol of Islam. The Muslims in turn improved on the architecture and so we have the onion domes of the Kremlin and the pointed towers of Castle Neuschwanstein in Bavaria resembling Islamic minarets as you see in the great mosque in Medina and the Blue Mosque in Istanbul.

In medicine, the early Muslims borrowed from Greece and the medical tradition known as Unani (literally Greek) was born. The Muslims in turn improved on it and passed it on to Europe, so much so that Ibn Sina’s (Avicenna’s) Qanoon Fit Tibb or Canon of Medicine was a standard textbook in European universities until as recently as the eighteenth century.

Even in Sri Lanka, we find Muslims have made a very meaningful contribution in terms of food, dress and pastimes. Sinhala sweetmeats such as aluva, dodol and bibikkan, accharu pickles, savoury sambols, articles of dress like sarong and karabu and pastimes such as the rabana and kite flying all owe their origins to the country’s Moor and Malay communities. Nose ornaments widely worn by Tamil women were also introduced by the Muslims. Arab and Muslim women widely wore such ornaments in the good old days.

Q:

Has Islamic fundamentalism taken hold of the local Muslim community and if so what can be done about it? 

A:

Fundamentalism might be the wrong word to use in this context since a Fundamentalist is literally one who sticks to the fundamentals of the faith. The proper word to use might be extremist rather than fundamentalist. There have been some extremist interpretations of Islam by Saudi-inspired Salafi scholars locally, especially where matters such as niqab (face covering) are concerned. However even in Saudi Arabia, these extremist attitudes are no longer being tolerated and that’s a good thing. In Islam what is required is to dress modestly and cover all except the face and hands. To say that the faith requires covering more than that is going beyond Islamic teachings and no doubt an expression of extremism. Nevertheless I still believe it should be a choice for the woman herself if she opts for niqab. Individual freedoms are also important, so long as it is not forced or coerced using religion among other things.

However, this extremist thinking has not made much headway in Sri Lankan society and is rejected by the vast majority of Muslims. In fact, the Easter Sunday bombings of churches and hotels shook and shocked the community as we never imagined even in our worst nightmares that such a thing could ever happen. As things are turning out now, there were other sinister interests behind these terrorist attacks. What these terrorists did went against every teaching of Islam including striking religious places of worship and killing innocents among other things.

Q:

You focus a lot on the Past as an Inspiration for Co-existence between Muslims and people of other faiths. Why do you do that?

A:

Muslims have co-existed with the other communities of this island for well over a thousand years. They never arrived here as invaders but as peaceful merchants who made an immense contribution to our country by way of supplying essentials to isolated communities such as the Veddas and the landlocked Kandyan kingdom for centuries at a time when it was surrounded and at times blockaded by the colonial powers. They also intermarried with both Sinhalese and to a lesser extent Tamils. This is probably why you find Kandyan Muslims still bearing Sinhala ge-names. It has also been established by genetic studies that Sri Lankan Muslims are the least exclusive of all of the island’s races.

This means they have been the most inclusive and have DNA that closely resembles the Sinhalese. This is mostly true of maternal lineages which proves that the early Moors settled here intermarried with local women. However there are Sinhalese paternal linages of Moors as well which shows how close these two communities were in the past. So how do we create awareness of this fact? Simple, by publicizing it in every possible way, that we are one with the rest of the communities that have made this beautiful island our home.

Q.

There is a misconception that in Islam women are not treated as equals. How far is this true? 

A:

This is a common misconception, mainly because of the way Islam is interpreted in certain countries like Saudi Arabia. In Islam, women are free to own and manage property and transact business in their own right; they are free to marry partners whom they choose and may do so even sans the consent of male guardians such as father or brother. Unfortunately many of these rights given in both the Qur’an and in the ahadith or traditions of our Prophet (Peace Be Upon Him) are trampled in countries like Saudi Arabia which are more concerned about maintaining their tribal traditions than the true laws of Islam.

In some cases, the West deliberately complicates the picture, especially when it comes to matters like Female Genital Mutilation. True, Islam has nothing to do with FGM, but we do have something called female circumcision, which like male circumcision involves the removal of a little bit of skin, the prepuce covering the clitoris and ensures a lifetime of genital hygiene and enhanced sexual pleasure. But the West perpetuates this myth equating it to FGM as happens in certain African countries. Fortunately Islamic organisations and publications have now begun addressing these topics. A case in point is the leading international Islamic magazine Al Jumuah carrying its cover story on Islamic Female Circumcision, making a very good case why it ought to be obligatory and outlining its many health and sexual benefits. Thus, it is not only the manner in which Islam is interpreted in certain societies that is the problem, but also how the West portrays it to be.

Q:

Sharia Law is commonly thought to be a very harsh set of laws and unsuited for the modern world. What is your take on this?

A:

Shariah Law is not at all what it is commonly understood to be. You wouldn’t believe me if I were to tell you that it was until recently, one of the most, perhaps the most lenient of legal systems the world had known. But that’s the fact. Take amputation of the hand for theft. Do you know that to cut off a thief’s hand that at least thirteen conditions should be met and that if any one of these conditions are not met, the penalty cannot be applied. In fact, in Ottoman Turkey where the Shariah was applied for well over three centuries, there were only a handful of cases where thieves had their hands cut off.

Why, because the legal conditions that required the penalty to be carried out were so difficult to establish. The stolen item should have had a certain value, something like forty dollars or more in the present context, it should have been kept in a place of safekeeping like a safe, it should have not been in a public place or in the sight of the public, etc., and when all these conditions have expired, it is still possible to save the thief from the penalty if the victim comes forward to gift it to him or her. In contrast until as recently as the early 1800s thieves in Britain could be sent to the gallows without any of the attenuating conditions that Islamdom imposed.

Then take adultery. True, stoning to death may well be the punishment, but the fact remains that to prove adultery as many as four witnesses are necessary, and these four should have seen penetration taking place by the offending couple. The purpose of Shariah is not to humiliate or mutilate, but to impress on potential offenders the seriousness of their offence and to prevent the evil from being broadcast in public so that it becomes the order of the day.



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Opinion

Panadura debate: special exhibition most welcome

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The special exhibition displaying original manuscripts relating to the Panadura Debate at Rankoth Vihara is welcome and, as Nishantha Peiris mentions (News, 30 Aug), the debate gained international interest following the publication of a book containing the speeches made in the debate. The credit for this must be given to John Capper, the then editor of the Ceylon Times. He published an account of each day’s proceedings in his paper and the full text of the speeches in a book entitled ‘Full Account of the Buddhist Controversy Held at Pantura in August 1873.

The preface of the book stated: ‘In the belief that an authentic account of the Controversy which took place at Pantura in August last, between a Buddhist Priest and two Ministers of the Protestant religion, will be read with interest by a large number of persons here and in Europe. I have produced the proceedings in the present form. The report has been revised by the respective disputants, so that it may be taken as a correct account of what passed’.

Capper’s book was picked up by J M Peebles who was in India, who then published an extended version in the United States. If an original copy of Capper’s book is available in Sri Lanka, it should be exhibited in the Rankoth exhibition.

Yours faithfully,

Dr R P Fernando,

19 Danetree Close,
Epsom UK

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Opinion

In Memory of Dr Upatissa Pethiyagoda

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Dr. Pethiyagoda

It is with a deep sense of sadness that I record the passing of Dr Upatissa Pethiyagoda, who died on 27 August 2026 at the age of 94. To many, he was a distinguished scientist, accomplished administrator, diplomat and public intellectual. To me, he was much more than that.

Dr Pethiyagoda was a proud product of Trinity College, Kandy. At a time when a first class in Botany was a rarity, he obtained one and subsequently pursued postgraduate studies in London. His scientific career reflected not only his knowledge but, more importantly, an enquiring and restless mind that was never satisfied with simply accepting what was known.

In the 1970s, he headed the Plant Physiology Department of the Tea Research Institute of Sri Lanka. He was part of a formidable team of scientists that included Drs R L de Silva, R L Wickramasinghe, P Sivapalan, Tilak Wettasinghe and W Danthanarayana. They were scientists who contributed enormously to the development of the tea industry in Sri Lanka, and Dr Pethiyagoda stood comfortably among them.

In 1978, he moved to the Coconut Research Institute as its Director. It was there that I had the privilege of working with him. Those years left a lasting impression on me.

Dr Pethiyagoda was, in every sense, a complete scientist. Although his formal specialisation was plant physiology, he was remarkably comfortable discussing almost anything scientific. What distinguished him was his curiosity. He questioned the science behind the ordinary things that most of us simply accepted. I remember his asking questions such as, why is an orange green in Sri Lanka? It was typical of him: an apparently simple observation would lead him to ask what lay behind it.

That curiosity never left him.

After his tenure at the CRI, he undertook an FAO assignment in the Middle East, working on the improvement of date palms. There he was exposed to agriculture under conditions of severe water scarcity. He pursued this further during a visit to Israel, learning about agronomic practices suited to such environments. Later, when he worked with the Mahaweli Authority, he was able to translate that knowledge into practice, introducing high-value horticultural crops to Systems B and C.

What impressed me was not merely that he acquired knowledge, but that he connected knowledge from one context to another and turned it into practical solutions. His enquiring mind and analytical ability enabled him to do this with remarkable effectiveness.

He was equally impressive as a communicator. Dr Pethiyagoda was an eloquent speaker, whether he was talking about science, agriculture, public policy or the everyday affairs of our country. His speeches were often laced with wit, humour and the occasional tongue-in-cheek remark. But beneath the humour was a very serious mind. He was forthright in his opinions and, importantly, he was not afraid to express them, whatever the possible repercussions.

His contributions to the media demonstrated this courage.

Writing about the travel to London by a former President, he observed:

“Where a person enjoys immunity by virtue of his position, this carries a reciprocal obligation to exercise an abundance of exemplary behaviour. In effect, immunity is best exercised, when the need to invoke it, is never allowed to arise.”

[Immunity Does Not Confer Impunity – Colombo Telegraph]

That was quintessential Pethiyagoda—precise, pointed and impossible to misunderstand.

He was equally outspoken about the government’s decision to ban inorganic fertiliser with ‘immediate effect’. He was deeply distressed by what he believed would be the consequences for farmers, particularly the poorer farming community. He would speak about it almost every day, driven not by political considerations but by his conviction that science and evidence had been disregarded.

In one of his writings on the subject, he remarked:

“What the ‘Vipathmaga’ caper taught us was that advice of sundry ‘Experts’ can be disastrous. Professors of Surgery, clergymen and Pediatricians are not the best equipped to advise on fertilisers, as much as a Soil Scientist should not prescribe treatment for a sick child.’ [Some Lessons That Can Be Learned Even From Disasters – Colombo Telegraph]

And in another article, his frustration was summed up in the memorable words:

“Stupidity, like History, has a way of repeating itself.”

[Unscrambling eggs – Colombo Telegraph]

These were not simply provocative statements. They reflected a scientist who believed deeply that public decisions, particularly those affecting agriculture and the livelihoods of farmers, should be based on evidence and sound scientific advice.

Perhaps, what I will remember most about Dr Pethiyagoda is that his curiosity survived almost to the very end of his life.

Very recently, he was still asking questions and pursuing ideas. He was interested in the possible genetic differences between the waraka and wela varieties of jak, because he wondered whether the wela variety might have commercial potential for cellulose extraction. He was disappointed that he could not find relevant scientific literature in Sri Lanka. More than the particular subject, what struck me was that at 94 he was still thinking about a scientific question, looking for evidence and wondering whether an apparently ordinary resource could have an important national application. He lamented the lack of interest among scientists and academics in such questions of national importance. That concern, too, was very much part of who he was.

Dr Pethiyagoda also served as President of the National Academy of Sciences, Sri Lanka. Unfortunately, he was unable to complete his term because he was appointed Ambassador to Italy, with representation at the Food and Agriculture Organization in Rome. Even in that role, he remained very much the scientist. I understand that he made a significant contribution to FAO discussions. As Ambassador, he also had the unenviable task of entertaining Sri Lankan Ministers of Agriculture who attended FAO sessions. I know from my own conversations with him that those informal dinners were not merely social occasions. He would discuss agricultural issues with the Ministers, and I have little doubt that his views—and the force with which he expressed them—sometimes influenced their thinking.

Looking back, what I admired most about Dr Pethiyagoda was not any particular position he held or any particular achievement. It was the way he thought.

He questioned.
He analysed.
He connected ideas.
He challenged conventional wisdom.
And he was willing to say what he believed to be true.

He also demonstrated that science should not remain confined to laboratories, research papers or academic institutions. For him, science was a way of looking at the world and, ultimately, a means of improving the lives of people.

It is perhaps ironic that, only a few months ago, he wrote about “The Cost of Dying”, as distinct from the “Cost of Living”. In that article, he reflected on the manner in which our mortal remains should be disposed of, observing: “I am in two minds regarding the manner in which the mortal remains are disposed of, ‘according to the will of the deceased’. But with the cessation of the breath, ownership or tenancy ceases.” Even in contemplating death, he brought his characteristic questioning mind to the subject. What particularly caught my attention, however, was his explanation of the Buddhist practice of holding dânes (almsgivings) for monks of the local temple in the seventh day and third month following a death. I had never really thought about the significance of this practice before. That, too, was typical of Dr Pethiyagoda: he could take something that we had accepted as ordinary and familiar and make us stop, think and see it differently.

His passing has created a colossal vacuum in Sri Lanka’s scientific community. People of his intellectual breadth, curiosity, courage and independence are rare. We may not always have agreed with everything he said, but we could never doubt that he had thought deeply about it and that he had the courage of his convictions.

For those of us who had the privilege of knowing him, there is sadness in his passing. But there is also gratitude—for having known such an extraordinary mind, for having learnt from him, and for having witnessed at close quarters his unwavering commitment to science and to the development of our country.

I shall remember Dr Pethiyagoda with great affection and immense respect.

Ranjith Mahindapala
Past President, National Academy of Sciences of Sri Lanka.

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Opinion

A neighbour’s view of India’s strategic strengths

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What India chooses to do with the strategic freedom it has built over eight decades may be the defining question of its next phase

by Milinda Moragoda

In the emerging global economy, countries will increasingly seek multiple sources of energy, technology, capital, minerals and markets. India can contribute by helping create an open network rather than another exclusive bloc.

As India marks eight decades of Independence, its strategic position has changed almost beyond recognition. Yet the central question of strategic autonomy remains. What India chooses to do with the strategic freedom it has built over eight decades may be the defining question of its next phase.

India has spent the past decade expanding its strategic choices — deepening ties with the US, Europe and Japan while maintaining important ties with Russia and strengthening engagement with the Gulf, Africa and Southeast Asia. Australia and New Zealand are also becoming increasingly important partners in the wider Indo-Pacific. At the same time, India has sought a larger voice for the developing world in international institutions. Strategic autonomy has traditionally been understood in diplomatic terms: the ability to maintain freedom of action without being drawn into competing power blocs. In an increasingly interconnected world, however, that freedom will depend just as much on economic choices.

The objective should be strategic interdependence — building sufficiently diverse relationships that dependence on any one country or economic system does not become a vulnerability. India is unusually well placed to pursue this. Its geography connects the Gulf and wider West Asia, the manufacturing economies of Asia, Africa across the Indian Ocean and the Eurasian space extending through Russia. The opportunity, therefore, is to become a connector between economies increasingly fragmented by geopolitical competition.

India’s relationship with Japan is extending into advanced manufacturing, technology, energy, semiconductors and critical minerals. Its engagement with the US is deepening across technology, investment, advanced manufacturing, energy and strategic cooperation, while its engagement with Europe is becoming increasingly economic and technological. Its relationships with the Gulf are expanding beyond energy into investment and connectivity. Australia and New Zealand add an important southern dimension to its wider Indo-Pacific engagement, while Southeast Asia provides pathways into wider Asian production networks.

Russia remains an important part of this equation. India’s continuing engagement with Moscow, alongside its deepening relationships with Washington, Tokyo, Europe and the Gulf, demonstrates that strategic autonomy gives India the flexibility to maintain important relationships across geopolitical divides.

China inevitably occupies a special place in this landscape. India’s answer cannot be either excessive dependence or complete separation. It will require strengthening domestic capabilities, diversifying supply chains and building partnerships elsewhere, while retaining space for engagement where interests permit.

India possesses another asset that few countries can match: a large, globally active and influential diaspora. Yet the diaspora can also present challenges, as political currents within these communities do not always align with India’s interests and can occasionally create sensitivities in its relations with host countries. The greater opportunity lies in nurturing the economic, intellectual and cultural connections the diaspora can create, while respecting its diversity and independence. In the emerging global economy, countries will increasingly seek multiple sources of energy, technology, capital, minerals and markets. India can contribute by helping create an open network rather than another exclusive bloc.

Ports, shipping routes, energy corridors, digital infrastructure, supply chains and trade agreements increasingly shape strategic influence. India’s challenge is to bring these strands together without turning them into a closed sphere of influence.

India’s economic rise will be more sustainable if other countries see themselves as participants in its growth rather than simply as markets for it. The value for India lies in making these relationships complementary rather than choosing among them. India’s leadership of the Global South can now move beyond representation in international forums towards creating an international economic environment in which developing countries have greater choices. India’s own experience is relevant here. It has moved from a relatively closed economic model towards deeper global integration while retaining a strong emphasis on domestic capability. The lesson is that openness and strategic autonomy need not be contradictory.

As the G20 meets again in Miami in December, India can continue to argue that the Global South should not merely seek greater representation within existing institutions, but a greater stake in shaping the economic networks and institutions of the future. An economically integrated Indian Ocean could allow countries such as Sri Lanka, Bangladesh and the Maldives to participate more deeply in regional supply chains, logistics, energy, tourism, technology and services. Influence based on shared prosperity is more durable influence based on dependence. India’s strategic opportunity, therefore, lies in becoming one of the principal connectors of a changing world.

(Milinda Moragoda is founder of the Pathfinder Foundation, strategic affairs think tank, and can be contacted via email @milinda.org.)

Courtesy Hindustan Times

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