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Cremation or Burial: Choice not by politics or religion

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BY THARINDU DANANJAYA WEERASINGHE

 

The world recognizes that we deserve an honorable death. But, the honor of death does not depend on the manner in which the funeral is performed. Whether death is honorable or not depends on what we did and said during our lifetime. Of course, the dignity of death is determined not by how we die or by the moment of our death, but by how we lived.

Therefore, there are many religious, social and cultural rituals and customs associated with death. We know that they are unique to each society, to each religion, and to each culture. Sociological and anthropological research studies show that whatever the rituals and customs, they are established for the benefit and restraint of the living.

Religion prevents us from corruption; it establishes the good. Religion does not restrict human freedom; it awakens human thoughts. Therefore, we must make decisions based on the fact that ‘religion is for man; not man is for religion’.

Not all the decisions in a country should be made by politicians. There are decisions to be made by the officers. Artists have some decisions to make. There are decisions to be made by religious leaders. Also, some decisions have to be made by the people. When all the decisions in a country are made by politicians, everything in that country becomes chaotic. The government should not negotiate with politicians to resolve the issue of cremation of corona deaths in Sri Lanka. For that, the government should negotiate with relevant religious leaders.

Not everything in a country or a society is governed by law. Religion, culture, morality, tradition, etc., also play a role in governing a country. If the issue of the cremation of those who die of Covid-19 is a religious one, the solution must be found within the religion itself. If it is a cultural problem, solutions must be found in the culture concerned. If the cremation is forbidden by God’s order, what needs to be done at this moment is not to change the common law of the country, but to ask for God’s permission.

Verse 23:100 of the Holy Quran states that when a person dies, he has no connection with this world, and behind him is placed a vast screen invisible to the senses. Putting a screen between the dead and the world means that the dead will never know what the world is doing. So, the dead can do nothing for the living. “… the dead do not listen. The dead know nothing. The dead never answer. The dead do not know that they will be prayed to” (Verse 7:194 and 46:5 of the Holy Quran). The implication is that while religious healing of the dead and peace for the dead should be done, more attention should be given to the living.

According to Islamic tradition, the last rites of a dead person must be performed within 24 hours of the time of death. However, those religious leaders and devotees in Sri Lanka seem to have succeeded in obtaining the necessary divine permission to keep corona corpses in freezers for days and weeks, without violating that religious tradition and God’s wish. Therefore, it would be an easy task for religious leaders, communicating with God, to obtain God’s permission to cremate corona deaths.

If not, religious leaders will find solutions according to the teachings contained in the Holy Quran on what to do in such a confusing situation. Accordingly, we now face a strange kind of a test that tests the scientificity or ignorance of religious and philosophical teachings. The following are some of the religious teachings that can be considered in such a confusing situation, as stated in the Holy Quran, the purest religious textbook in Islam.

Verse 4:59 of the Holy Quran asks followers of Islam to obey Allah and His Messenger and obey those in authority. This verse says to obey Allah, to obey the Messenger and also to obey ‘Ulul Amru’. ‘Ulul’ means owners. ‘Amru’ means power or authority. Accordingly, ‘Ulul Amru’ means those who have power. In the rules of religion, one must obey Allah and His Messenger. But those in power must also be obedient in matters of administration that are not related to the teachings. Accordingly, it seems that it is not against Islam to accept and implement the provisions imposed by the ruler of a country, the authorities in various fields, judges and experts.

When one obeys God Allah and His Messenger, there can be no two positions as regards obedience and disobedience. However, at the end of this verse, it is said that when one obeys those in authority, one should obey only those things which do not contradict the Holy Quran. The verse further states that if there is any confusion in the obedience of those in authority, bring it to Allah and His Messenger. Moreover, the Holy Quran states that God Allah has approved the resolution of disputes between human beings when they arise, with the intervention of other human beings.

At a time when some politicians are misleading the people, this phrase is very helpful in protecting and awakening the people from such politicians. That is why we say that the situation regarding corona cremation or burial should be communicated to God, and the relevant religious parties in Sri Lanka should be empowered to resolve it religiously.

According to the Holy Quran, people are given the power to legislate in matters other than worship. There is nothing morally wrong in obeying the laws that man has made, using that power. But, if there is a conflict with that doctrine, then it must be communicated to God and get it resolved.

In countries where Muslims are a minority, a regime that enforces the rules of Islam cannot be established. Muslims living in countries where there are no Islamic rules in position, they should obey the rules imposed by the governing system of those countries. Also, when a Muslim is appointed as an employee or an official under such system, he/she should act in accordance with the law of the country, and not according to Islamic tradition. For example, if a Muslim who is a judge is found guilty of a crime, it should be judged and punished according to the law of that country. Verses 12:74 and 12:76 of the Holy Quran state that it is not a religious offense to do so. Accordingly, it is neither a religious offense for the fellow Muslims living in Sri Lanka to obey the laws of Sri Lanka, nor an opposition to Islamic tradition.

Allah only questions Islamic law in Islamic states. In countries without Islamic rule, it is not morally wrong to obey or enforce the law in that country. Therefore, in countries ruled by non-Muslims, it appears that it is not wrong to obey the rule and enforce it, other than those relating to worship. That is why complying with the regulations of the health authorities of Sri Lanka regarding corona cremation is not contrary to the will of God, or a disregard for religious teachings.

The World Health Organization (WHO) is of the view that this is a decision that should be specific and made by the corresponding country. This is the time for us to think more about environmental protection. It is a time when man himself experiences the consequences of overuse of the environment and environmental resources. We now have to choose between the two. Either death must be chosen, or life must be chosen. Either way, it depends on the extent of environmental protection. Thus, many countries around the world seem to have environmental protection at the top of their national agenda. Whether we die or live, we must think about the environment. Our lives have become a nuisance to the environment. Our death should not harm the environment either.

Below-mentioned is a part of the historic speech made by the Vedda leader of Sri Lanka; Uruwarigaye Vanniyalathoo, addressing the World Climate Change Conference in 2014.

“…The customs and traditions were forgotten by later generations. They began to embrace what they received from animals, the jungle, the sun, the rain, and the wind. The earth was fenced-off. The trees were cut down relentlessly. In one day, a countless number of visible and invisible animals were killed. People call that nonsense ‘development’…

…It rained just in time before these things made people’s heads go crazy. It felt like the wind was blowing at the right time on the right day. We looked at the environment and made predictions. We adjusted our lives accordingly. But today? It doesn’t rain when it needs to rain. The wind is not blowing at the right time. The mountains are falling down. The sea is rising. Rivers are overflowing. Getting sick without even knowing it. These are not surprising things. These are the reactions to the destruction that people have done to the environment so far…”

Environmental protection should also be at the top of the agenda to be implemented in the face of corona deaths. It should be in the opinion of the experts who have studied scientifically what is happening to the groundwater layer of Sri Lanka by burying the corona bodies. It cannot be determined by political or religious ideology or by what other countries are doing. If the burial of those who die of Covid-19 contaminates groundwater, then it will amount to the sacrifice of God for God, for Nature is also considered God.

Appropriately, the easiest solution for religious leaders is to pray to their God and seek God’s permission to cremate the dead. The permission will surely come from God, the embodiment of love and kindness.

 

(The writer is a senior university lecturer. Views are personal.)

 

 



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Opinion

Tribute to a distinguished BOI leader

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Mr. Tuli Cooray, former Deputy Director General of the Board of Investment of Sri Lanka (BOI) and former Secretary General of the Joint Apparel Association Forum (JAAF), passed away three months ago, leaving a distinguished legacy of public service and dedication to national economic development.

An alumnus of the University of Colombo, Mr. Cooray graduated with a Special Degree in Economics. He began his career as a Planning Officer at the Ministry of Plan Implementation and later served as an Assistant Director in the Ministry of Finance (Planning Division).

He subsequently joined the Greater Colombo Economic Commission (GCEC), where he rose from Manager to Senior Manager and later Director. During this period, he also served at the Treasury as an Assistant Director. With the transformation of the GCEC into the BOI, he was appointed Executive Director of the Investment Department and later elevated to the position of Deputy Director General.

In recognition of his vast experience and expertise, he was appointed Director General of the Budget Implementation and Policy Coordination Division at the Ministry of Finance and Planning. Following his retirement from government service, he continued to contribute to the national economy through his work with JAAF.

Mr. Cooray was widely respected as a seasoned professional with exceptional expertise in attracting foreign direct investment (FDI) and facilitating investor relations. His commitment, leadership, and humane qualities earned him the admiration and affection of colleagues across institutions.

He was also one of the pioneers of the BOI Past Officers’ Association, and his passing is deeply felt by its members. His demise has created a void that is difficult to fill, particularly within the BOI, where his contributions remain invaluable.

Mr. Cooray will be remembered not only for his professional excellence but also for his integrity, humility, and the lasting impact he made on those who had the privilege of working with him.

The BOI Past Officers’ Association

jagathcds@gmail.com

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Opinion

When elephants fight, it is the grass that suffers

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As a small and open country, Singapore will always be vulnerable to what happens around us. As Lee Kuan Yew used to say: “when elephants fight, the grass suffers, but when elephants make love, the grass also suffers“. Therefore, we must be aware of what is happening around us, and prepare ourselves for changes and surprises.” – Prime Minister Lee Hsien Loong, during the debate on the President’s Address in Singapore Parliament on 16 May, 2018, commenting on the uncertain external environment during the first Trump Administration.

“When elephants fight, it is the grass that suffers”

is a well-known African proverb commonly used in geopolitics to describe smaller nations caught in the crossfire of conflicts between major powers. At the 1981 Commonwealth conference, when Tanzanian President Julius Nyerere quoted this Swahili proverb, the Prime Minister Lee Kuan Yew famously retorted, “When elephants make love, the grass suffers, too”. In other words, not only when big powers (such as the US, Russia, EU, China or India) clash, the surrounding “grass” (smaller nations) get “trampled” or suffer collateral damage but even when big powers collaborate or enter into friendly agreements, small nations can still be disadvantaged through unintended consequences of those deals. Since then, Singaporean leaders have often quoted this proverb to highlight the broader reality for smaller states, during great power rivalry and from their alliances. They did this to underline the need to prepare Singapore for challenges stemming from the uncertain external environment and to maintain high resilience against global crises.

Like Singapore, as a small and open country, Sri Lanka too is always vulnerable to what happens around us. Hence, we must be alert to what is happening around us, and be ready not only to face challenges but to explore opportunities.

When Elephants Fight

To begin with, President Trump’s “Operation Epic Fury”.

Did we prepare adequately for changes and surprises that could arise from the deteriorating situation in the Gulf region? For example, the impact the conflict has on the safety and welfare of Sri Lankans living in West Asia or on our petroleum and LNG imports. The situation in the Gulf remains fluid with potential for further escalation, with the possibility of a long-term conflict.

The region, which is the GCC, Iraq, Iran, Israel, Jordan, Syria and Azerbaijan (I believe exports to Azerbaijan are through Iran), accounts for slightly over $1 billion of our exports. The region is one of the most important markets for tea (US$546 million out of US$1,408 million in 2024. According to some estimates, this could even be higher). As we export mostly low-grown teas to these countries, the impact of the conflict on low-grown tea producers, who are mainly smallholders, would be extremely strong. Then there are other sectors like fruits and vegetables where the impact would be immediate, unless of course exporters manage to divert these perishable products to other markets. If the conflict continues for a few more weeks or months, managing these challenges will be a difficult task for the nation, not simply for the government. It is also necessary to remember the Russia – Ukraine war, now on to its fifth year, and its impact on Sri Lanka’s economy.

Mother of all bad timing

What is more unfortunate is that the Gulf conflict is occurring on top of an already intensifying global trade war. One observer called it the “mother of all bad timing”. The combination is deadly.

Early last year, when President Trump announced his intention to weaponise tariffs and use them as bargaining tools for his geopolitical goals, most observers anticipated that he would mainly use tariffs to limit imports from the countries with which the United States had large trade deficits: China, Mexico, Vietnam, the European Union, Japan and Canada. The main elephants, who export to the United States. But when reciprocal tariffs were declared on 2nd April, some of the highest reciprocal tariffs were on Saint Pierre and Miquelon (50%), a French territory off Canada with a population of 6000 people, and Lesotho (50%), one of the poorest countries in Southern Africa. Sri Lanka was hit with a 44% reciprocal tariff. In dollar terms, Sri Lanka’s goods trade deficit with the United States was very small (US$ 2.9 billion in 2025) when compared to those of China (US$ 295 billion in 2024) or Vietnam (US$ 123 billion in 2024).

Though the adverse impact of US additional ad valorem duty has substantially reduced due to the recent US Supreme Court decision on reciprocal tariffs, the turbulence in the US market would continue for the foreseeable future. The United States of America is the largest market for Sri Lanka and accounts for nearly 25% of our exports. Yet, Sri Lanka’s exports to the United States had remained almost stagnant (around the US $ 3 billion range) during the last ten years, due to the dilution of the competitive advantage of some of our main export products in that market. The continued instability in our largest market, where Sri Lanka is not very competitive, doesn’t bode well for Sri Lanka’s economy.

When Elephants Make Love

In rapidly shifting geopolitical environments, countries use proactive anticipatory diplomacy to minimise the adverse implications from possible disruptions and conflicts. Recently concluded Free Trade Agreement (FTA) negotiations between India and the EU (January 2026) and India and the UK (May 2025) are very good examples for such proactive diplomacy. These negotiations were formally launched in June 2007 and were on the back burner for many years. These were expedited as strategic responses to growing U.S. protectionism. Implementation of these agreements would commence during this year.

When negotiations for a free trade agreement between India and the European Union (which included the United Kingdom) were formally launched, anticipating far-reaching consequences of such an agreement on other developing countries, the Commonwealth Secretariat requested the University of Sussex to undertake a study on a possible implication of such an agreement on other low-income developing countries. The authors of that study had considered the impact of an EU–India Free Trade Agreement on the trade of excluded countries and had underlined, “The SAARC countries are, by a long way, the most vulnerable to negative impacts from the FTA. Their exports are more similar to India’s…. Bangladesh is most exposed in the EU market, followed by Pakistan and Sri Lanka.”

So, now these agreements are finalised; what will be the implications of these FTAs between India and the UK and the EU on Sri Lanka? According to available information, the FTA will be a game-changer for the Indian apparel exporters, as it would provide a nearly ten per cent tariff advantage to them. That would level the playing field for India, vis-à-vis their regional competitors. As a result, apparel exports from India to the UK and the EU are projected to increase significantly by 2030. As the sizes of the EU’s and the UK’s apparel markets are not going to expand proportionately, these growths need to come from the market shares of other main exporters like Sri Lanka.

So, “also, when elephants make love, the grass suffers.”

Impact on Sri Lanka

As a small, export dependent country with limited product and market diversification, Sri Lanka will always be vulnerable to what happens in our main markets. Therefore, we must be aware of what is happening in those markets, and prepare ourselves to face the challenges proactively. Today, amid intense geopolitical conflicts, tensions and tariff shifts, countries adopt high agility and strategic planning. If we look at what our neighbours have been doing in London, Brussels and Tokyo, we can learn some lessons on how to navigate through these turbulences.

(The writer is a retired public servant and can be reached at senadhiragomi@gmail.com)

by Gomi Senadhira

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Opinion

QR-based fuel quota

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The introduction of the QR code–based fuel quota system can be seen as a timely and necessary measure, implemented as part of broader austerity efforts to manage limited fuel resources. In the face of ongoing global fuel instability and economic challenges, such a system is aimed at ensuring equitable distribution and preventing excessive consumption. While it is undeniable that this policy may disrupt the daily routines of certain segments of the population, it is important for citizens to recognize the larger national interest at stake and cooperate with these temporary measures until stability returns to the global fuel market.

At the same time, this initiative presents an important opportunity for the Government to address long-standing gaps in regulatory enforcement. In particular, the implementation of the QR code system could have been strategically linked to the issuance of valid revenue licenses for vehicles. Restricting QR code access only to vehicles that are properly registered and have paid their revenue dues would have helped strengthen compliance and improve state revenue collection.

Available data from the relevant authorities indicate that a significant number of vehicles—especially three-wheelers and motorcycles—continue to operate without valid revenue licences. This represents a substantial loss of income to the State and highlights a weakness in enforcement mechanisms. By integrating the fuel quota system with revenue license verification, the government could have effectively encouraged vehicle owners to regularise their documentation while simultaneously improving fiscal discipline.

In summary, while the QR code fuel system is a commendable step toward managing scarce resources, aligning it with existing regulatory requirements would have amplified its benefits. Such an approach would not only support fuel conservation but also enhance government revenue and promote greater accountability among vehicle owners.

Sariputhra
Colombo 05

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