Features
Crisscrossing 13A Abolition

By Austin Fernando
I have recently read a speech by Tamil National Alliance (TNA) Leader R Sampanthan, delivered in 2017. This excellent presentation supported the Thirteenth Amendment (13A) to the Constitution. In appreciation of his intelligent arguments, I share his thinking not to canvass for 13A but to broaden the discussion with forgotten overlapping references that need to be factored in.
Status of 13A
Devolution was thrust upon us, consequent to the Indo-Sri Lanka Accord of 1987. Then, certain groups rejected this pact as well as 13A. Their position remains unchanged.
At the outset, we must remind ourselves that devolution was introduced to facilitate conflict resolution. Someone may argue that 13A was legalized at a time when terrorists held sway, and, therefore, the incumbent government need not stick to the beaten track. TNA politicians may argue that the reasons for, and the outcomes of, the conflict remain although terrorism is no more.
The performance of the Provincial Councils (PCs) is barely satisfactory in many respects. Some critics have dubbed them ‘white elephants.’ I do not subscribe to such extreme criticisms because one reason for the weakness of the PCs is the lack of ‘center-periphery cooperation’. Decades ago, Professor GL Peiris emphasized that the PCs needed empowerment for financing, establishment management, and statute making. To date, these matters remain as issues.
Some others who see intrinsic fault lines in devolution oppose PCs based on concept, content, and politics. They contend that devolving police and land powers, the amalgamation of provinces, etc., trespass the sovereignty and endanger national security.
The vehement call for abolishing the 13A has originated from politicians, supported by media personnel, and a section of the Buddhist monks. Another alternative proposition is to withdraw certain functions (e.g. land and police powers) to impede PCs when drafting a new Constitution.
Indians and 13A
Concurrently, there are some predicting that India will take up cudgels if the 13A is tampered with. Arguments are submitted against Indian interventions on devolution.
One reason adduced is that India failed to adhere to the Accord (e.g. disarming the LTTE) and therefore, its demand that we fully implement the devolution of power is unfair.
Secondly, they argue that foreign interference with our constitutional processes is inappropriate. They point out that the Indian Government repealed Article 370 with Article 35A in 2019, affecting Jammu-Kashmiri laws, including citizenship, property ownership, and fundamental rights, and silenced critics by stating it was an “Indian internal affair.” Hence, they argue that Sri Lanka should follow suit if India objects to abolishing the 13A.
Thirdly, they contend that the Indian government changed Jammu Kashmir rules to allow the Union Government to release lands to Indians to attract development/investment and hence India cannot object if we centralize land administration.
Fourthly, they argue that Indians perform asymmetrical administration in Himachal and Uttarkhand States, as against centralized Jammu-Kashmir, and therefore, by amending 13A, we could do similarly in selected Provinces.
India stands for sovereignty, independence, and the territorial integrity of Sri Lanka, as repeatedly mentioned by Indian leaders. Additionally, there have been commitments made by Indian and Sri Lankan leaders and internationals to promote equal treatment to minorities.
My attempt is to refer to some such, extracted from the quoted speech, add a few more experiences to demonstrate that abolishing 13A will be considered a negative action in resolving conflict-related issues and there could be other solutions.
Probing Indo-Lanka interactions
Let us turn to TNA Leader’s speech. In November 2006, Indian Foreign Secretary Shivashankar Menon has expressed to President Mahinda Rajapaksa: “India looks forward to an early ‘comprehensive political settlement’ of the ethnic issue. It must take into account the aspirations of all sections, including the Tamils.”
This was nearly twenty years after the Accord and while the conflict was ongoing. Responding, President Mahinda Rajapaksa has detailed the work by the All-Party Representatives Committee (APRC) and the Committee of Experts. But it is well-known that these outputs did not matter to his government. It can be likened to the Indian expectations to implement the 13A during the conflict.
At one stage, President Mahinda Rajapaksa was excessively supportive of ‘power-sharing.’ Addressing the inaugural Meeting of the APRC and the Experts Committee, he said: “The unity, territorial integrity, and sovereignty of our country must be preserved” and added, “Our objective must be to develop a just settlement within an undivided Sri Lanka.” Great. This is the common aspiration of people, TNA, and India. While identifying the roadblocks, he expected the people in their localities must “take charge of their destiny and control their politico-economic environment.” This is the Principle of Subsidiarity in action.
He said: “Any solution must be seen as one that stretches to the maximum possible devolution, without sacrificing the sovereignty of the country. Given the ground situation, given the background to the conflict, it, therefore, behooves on particularly the majority community to be proactive in striving for peace ….” This must have been an elixir to Indians and TNA!
Next, Minister Basil Rajapaksa went to India (October 2008) and a statement said: “Both sides discussed the need to move towards a peacefully negotiated political settlement on the island including the North …. The Indian side called for the implementation of the 13A and greater devolution of powers to the Provinces. Minister Basil Rajapaksa emphasized that the President of Sri Lanka and his Government were committed to a political process that should lead to a sustainable solution”. Elixir again!
His message to India was that we had passionately committed to a political process. He is expected to be in the Cabinet soon and knowing the Indian External Affairs Minister Dr. Jaishankar’s ways personally, I may expect a reminder of his message.
PM Manmohan Singh, after this visit of Minister Basil Rajapaksa, (November 2008), informed President Mahinda Rajapaksa that Colombo must create conditions for meeting “legitimate political aspirations” of the Tamils under the devolution package (13A). Irrespective of domestic politics Indians were consistent in demands; Sri Lankans were consistent in declaring unfulfilled hopes!
Prof. Peiris visited India (May 2011) and mentioned “A devolution package building upon the 13th Amendment would contribute towards creating the necessary conditions for such reconciliation.” Further, he referred to the work of the Lessons Learnt and Reconciliation Commission (LLRC), which made extremely attractive, pro-peace, and reconciliation-oriented recommendations. No wonder when Foreign Minister Peiris spoke so favourably on the 13A, Indians continuously and without reservations harped on its implementation.
PM Singh (June 2011) said in Lok Sabha: “The decimation of the LTTE was something good. But the Tamil problem does not disappear, with the defeat of the LTTE. The Tamil population has legitimate grievances. They feel they are reduced to second-class citizens. And our emphasis has been to persuade the Sri Lankan Government that we must move towards a new system of institutional reforms, where the Tamil people will have a feeling that they are equal citizens of Sri Lanka, and they can lead a life of dignity and self-respect. It is not easy.”
Nevertheless, reverting to 2019, one may question whether the Indian politicians’ minds were responsive to the grievances/inequalities their Muslim brethren complained of when the Citizenship Amendment Act, National Register of Citizens, and National Population Register laws were launched.
Two months after PM Singh’s statement, Indian External Affairs Minister S. M. Krishna said in Lok Sabha: “The Government has also articulated its position that the end of the armed conflict in Sri Lanka created a historic opportunity to address all outstanding issues relating to minority communities in Sri Lanka, including Tamils. The Joint Press Release of May 17, 2011 states that all such outstanding issues had to be settled in a spirit of understanding and mutual accommodation imbued with a political vision to work towards genuine national reconciliation.
The External Affairs Minister of Sri Lanka affirmed his Government’s commitment to ensuring expeditious and concrete progress in the ongoing dialogue between the Government of Sri Lanka and representatives of Tamil parties and that a devolution package building upon the 13th Amendment would contribute towards creating the necessary conditions for such reconciliation.” Sensibly we may agree.
The Indian Official Spokesman made a statement after the LRRC Report: “In this context, we have been assured by the Government of Sri Lanka on several occasions in the past, of its commitment towards pursuit of a political process, through a broader dialogue with all parties, including the TNA, leading to the full implementation of the 13th Amendment to the Sri Lankan Constitution, and to go beyond, so as to achieve meaningful devolution of powers and genuine national reconciliation.” Thus, Indian expectation rightly settled on an assurance ‘beyond 13A.’
When even the easily implementable LRRC recommendations were not executed by the government that appointed it, whether India could await further contributions to reconciliation was an issue. Indians may comment that every Sri Lankan government has only kindled hopes, but not delivered. The post-LLRC- UNHRC Resolution (2012) demanded the implementation of constructive LLRC recommendations and strengthening devolution, but we failed to do so.
The Indian Minister of External Affairs made a statement (January 2012) in the presence of our Minister of Foreign Affairs, from which I quote: “The government of Sri Lanka has on many occasions conveyed to us its commitment to move towards a political settlement based upon the full implementation of the 13A to the Sri Lankan Constitution and building on it so as to achieve meaningful devolution of powers.” The Indian Minister has echoed the stark reality.
Then again, the Indian Prime Minister Manmohan Singh said that India was inclined to vote in favour” of a resolution on promoting reconciliation and accountability in Sri Lanka at the 19th session of the UNHRC. His inclination was adopted by voting against us. According to PM Singh, its objective was not wanting to infringe our sovereignty, “…. but concerns should be expressed so that Tamil people can get justice and lead a life of dignity.” In almost all Indian statements a few buzz words- ‘equality, dignity, justice, self-respect, political process, peace’ appear.
There could be many more statements by Indian and Sri Lankan politicians and bureaucrats, unknown to us, confirming the need and commitment to implement the 13A to resolve the Tamils’ difficulties. But since our President was not in active politics per se in 2017 like his brothers and other Ministers, some of these statements may be new to him. However, I may remind two recent relevant statements, most probably known to him, worthy of consideration to understand the Indian attitudes on 13A.
PM Narendra Modi during President Gotabaya Rajapaksa’s State Visit, like other interlocutors, said: “I am confident that the Government of Sri Lanka will carry forward the process of reconciliation, to fulfill the aspirations of the Tamils for equality, justice, peace, and respect. It also includes the implementation of the 13th amendment.” Note the buzz words. President Gotabaya Rajapaksa, without responding directly kept aloof, imaging him “the President of all Sri Lankans, irrespective of ethnicity or religion or voting choices.”
Joint Secretary Amit Narang’s quote on India Sri Lanka Virtual Bilateral Summit – October 26th, 2020- stated that PM Modi has insisted on PM Mahinda Rajapaksa that “Sri Lanka must implement its 13th constitutional amendment to achieve peace and reconciliation…. PM Modi called on the new Government in Sri Lanka to work towards realizing the expectations of Tamils for equality, justice, peace, and dignity.” Buzz words: setting apart political ethics, it is ‘must implement its 13A’ and not ‘may.’ With so many positive quotes stated above I am not surprised of this insistence.
These are ‘oven-fresh’ statements (latter only a fortnight old) and thoughts well embedded in PM Modi’s memory. We should not dupe ourselves into believing that PM Modi forgets easily and will give up demands or forgive when one repeatedly frustrates India! Whether it is Modi or Singh or Krishna or Menon, the buzz words are the same.
Here, PM Modi, like PM Singh (in 2012) expressed his “concerns”. I wish he will refrain from acting like PM Singh as regards the UNCHR 2021. We must remember that irrespective of political divides, for political expediency, Indian politicians capitalize on the Tamil aspirations.
Against this background, President Gotabaya Rajapaksa has withdrawn from promoting “national integration and reconciliation” by repealing Article 33(1)(b) under the mandated presidential duties in 19A. If it seriously conveys his unwillingness to undertake these two duties, abolishing 13A will surely lead to an undesirable reaction.
International commitments
Besides Indians, Sri Lanka has been under the international microscope regarding peacemaking and power-sharing, commencing from Thimpu, extending to Peace Talks, with Ban Ki-Moon, and UNHRC, etc.
A notable event during the Peace Talks was the declaration of the Oslo Communique. Prof. Peiris led the government delegation, and I witnessed his excellent exposition with clarity, resonating factual arguments, and vast knowledge to convince Anton Balasingham, that LTTE should agree to power-sharing, without separation. In a lighter vein, I am reminded how with Professor Peiris’s unmatched academic onslaught (which I adored), Anton Balasingham cut-short the discussion and retreated for external consultations—probably with Prabhakaran.
It was Prof Peiris -the Man of the Day- who pushed for the Oslo Communique. The parties agreed “to explore a solution founded on the principle of internal self-determination in areas of historical habitation of the Tamil-speaking people, based on a federal structure within a united Sri Lanka.”
At the media conference, Prof Peiris praised extensive power-sharing within a one-county framework, sans cessation, and added, “Now if we believe in a political solution if we are renouncing war…. there could not be any other rural tribal except power-sharing – except the basis, the character of a federal solution.”
The 13A is less devolutionary and federalist in content than the Oslo Communique that spoke of historical habitation and federal structure. Therefore, Prof. Peiris could now forget Oslo and take the lead in calming down protesters against 13A. Without any disrespect to Minister Ali Sabry, I may say that Prof. GL Peiris is the best bet to deal with 13A with his experience (especially with Indians). Paradoxically, it is also his disqualification, for his past stance is not in line with calls for abolishing 13A!
After defeating the LTTE, President Mahinda Rajapaksa stated to UN Secretary-General Ban Ki-Moon that his firm resolve was ‘to proceed with the implementation of the 13th Amendment, as well as, to begin a broader dialogue with all parties, including the Tamil parties in the new circumstances, to further enhance this process and to bring about lasting peace and development in Sri Lanka.” After three days, a resolution was submitted at the UNHRC, Geneva confirming his stances with Ban Ki-Moon. It was a commitment to implementing the 13A. For the first time, he made 13A a multilateral commitment.
President Sirisena-PM Wickremesinghe government went a step further by incorporating it in October 2015 UNHRC Cosponsored Resolution. They failed to pass a new Constitution or move-on with 13A. More international attention was drawn to 13A.
Potential political manipulations
In the late 1990s, there were government proposals to create Regional Councils (RCs) – i.e. North-Eastern and South-Eastern RCs and even to create a center-controlled Ampara Electorate, to enable the establishment of the latter RC. Non-contiguous Muslim RC was another concept floated. SLMC Leader Mr. Ashroff was one keen supporter of those proposals.
The abolition of 13A will create a void. Muslim Parliamentarians who supported the 20A may expect Minister Ali Sabry and Romesh de Silva Committee to incorporate the said RCs proposal in the proposed Constitution, sometimes with revisions more favourable to the Muslims. This is a hypothetical situation, but those who call for abolishing 13A should take careful note of. They must be alert to political manipulations because the wrong judgment will cause more trouble than 13A.
Conclusion
In summary, the opponents of 13A, who demand its abolition had better heed the domestic constitutional, political, institutional formations, bilateral agreement with India, many commitments made especially to India and international stakeholders in multilateral agencies. etc. If the decision is not to abolish, the government will be answerable to nationalistic elements who predict political, security, economic, and political organizational risks.
Since the country is faced with a severe economic crisis, the international dimensions thereof are extremely important. As Dr. Jehan Perera writes: “In dealing with international governments, it is equally, if not more, important to keep commitments. The international community of governments is not as gullible as the voting public often is.” This was written during Mahinda Rajapaksa Regime. Now, it is Gotabaya Rajapaksa regime. But irrespective of government changes, the thinking of the international community remains the same as for Sri Lanka’s commitments.
Policies of the political parties that have been in power in India have been consistent as regards 13A and the issues Tamils are faced with. Nevertheless, India’s focus has shifted from devolution to Indo-Pacific, Chinese threats, free trade, investments, etc. and the possibility may exist of settling outstanding issues to mutual benefit (as Minister Krishna has said) “in a spirit of understanding and mutual accommodation imbued with a political vision.”
Abolishing 13A may entail a price payable geopolitically, politically, economically, diplomatically, security-wise, etc. Those who push for abolishing 13A must evaluate the potential balance sheet, weigh alternatives through negotiations and compromises. Forgetting these available options and to be overenthusiastic about their two-thirds majority, which can be used to abolish 13A may not mean happy hunting or a happy ending.
Features
Politics of Enforced Disappearances in Sri Lanka

In 2016, I participated in research focused on gathering information about reconciliation mechanisms in post-war Sri Lanka. During one of the interviews, a Tamil mother, from the Eastern part of the country, broke into tears as she shared her story. Her son had disappeared, and, according to some of the neighbours, he was apparently abducted by a paramilitary group. Her story goes as follows: After hearing the news, she began searching for her son and went to the police station to file a case. However, police refused to file the case and directed her to a military camp. In the military camp, she was directed to an officer, who took her to a room with scattered flesh and blood stains. Then the officer, pointing to the room has told the lady that, ‘This is your son’.
In another instance, in the same year, while we were working in Kurunegala, an elderly mother, wearing a white saree, approached us and shared her story. She held a stained envelope, and when she carefully took out a piece of paper, related to her son, she broke into tears. She handled the paper with such tenderness, as though it were a part of her son himself. Her son was abducted by a para military group in 1989 and never returned.
These two stories have remained deeply etched in my mind for several years, leaving a lasting impact. Now, with the release of the Batalanda Commission Report, which sheds light on the atrocities committed during a dark chapter of Sri Lanka’s history, coupled with the release of the movie ‘Rani’, there is renewed attention on enforced disappearances. These disappearances, which were once shrouded in silence and denial, are now gaining significant traction among the public. Thus, it is timely to discuss the stories of enforced disappearances and the political dynamics surrounding them.
The Effect
Enforced disappearance is often employed as a strategy of terror, deliberately designed to instil fear and insecurity within a society. The tactic goes beyond the direct impact on the immediate family members of the disappeared individuals. The psychological and emotional toll on these families is profound, as they are left with uncertainty, grief, and often a sense of helplessness. However, the effects of enforced disappearance extend far beyond these immediate circles. It creates a pervasive atmosphere of fear that affects entire communities, undermining trust and cohesion. The mere threat of disappearance looms over the population, causing widespread anxiety and eroding the sense of safety that is essential for the social fabric to thrive. The fear it engenders forces people into silence, discourages activism, and ultimately weakens the collective spirit of resistance against injustice.
Absence of the body
For years, the families and loved ones of the disappeared hold on to a fragile hope, clinging to the belief that their loved ones may still be alive. The absence of a physical body leaves room for uncertainty and unresolved grief, creating a painful paradox where the possibility of closure remains out of reach. Without the tangible proof of death—such as a body to bury or mourn over—the search continues, driven by the hope that one day they will find answers. This absence extends beyond just the physical body; it symbolizes the void left in the lives of the families, as they are left in a perpetual state of waiting, unable to fully mourn or heal. The constant uncertainty fuels a never-ending cycle of searching, questioning, and longing.
Making a spectacle of unidentified bodies
In 1989, as a small child, I found myself surrounded by an atmosphere that was both suffocating and frightening, filled with sights and sounds that I couldn’t fully comprehend at the time, but that would forever leave a mark on my memory. I can still vividly recall the smell of burning rubber that hung thick in the air, mixing with the acrid scent of smoke that lingered long after the flames had died down. The piles of tyres, set ablaze, were a regular feature of the streets where I lived. Yet, it wasn’t just the sight of the burning tyres that etched itself into my consciousness. As the flames raged on, the shadows of bodies emerged—neither completely visible nor entirely hidden.
Though my parents tried their best to shield me from the horror outside our home, I would sneak a peek whenever I thought no one was watching, desperate to understand the meaning behind what was unfolding before me. It was as though I knew something important was happening—something I couldn’t yet comprehend but could feel in the very air I breathed. I understood that the flames, the smoke, and the bodies all signified something far greater than I could put into words.
The burning piles of tyres—and, of course, bodies—which people spoke of in hushed tones, served as a chilling spectacle, conveying the threatening message the government sent to the public, especially targeting the young rebels and anyone who dared to challenge the state
Unable to seek justice
The absence of the body makes justice seem like a distant, unreachable concept. In cases of disappearance, where no physical evidence of the victim’s fate exists, the path to justice is often blocked. Without the body, there is no concrete proof of the crime, no tangible evidence that can be presented in court, and no clear sign that a crime was even committed. This leaves families and loved ones of the disappeared in a state of uncertainty, with no clear answers about what happened to their dear ones. As a result, families are forced to live in a limbo, where their grief is ignored and their calls for justice are silenced.
Undemocratic actions under a Democratic Government
Governments are meant to serve and protect the people who elect them, not to subject them to violence, fear, or oppression. Irrespective of the situation, no government, under any circumstances, has the right to make its citizens disappear. A government is a democratically elected body that holds its power and authority through the consent of the governed, with the explicit responsibility to safeguard the rights, freedoms, and lives of its citizens. When a government starts to take actions that involve the arbitrary killing or disappearance of its own people, it betrays the very principles it was founded upon.
The act of making people disappear and killing represents a fundamental breach of human rights and the rule of law. These are not actions that belong to a legitimate government that is accountable to its people. Instead, they signal a state that has become corrupt and tyrannical, where those in power are no longer bound by any ethical or legal standards. When the government becomes the perpetrator of violence against its own citizens, it destroys the trust between the state and the people, undermining the core foundation of democracy.
In such a scenario, the authority of law collapses. Courts become powerless, and law enforcement agencies are either complicit in the wrongdoing or rendered ineffective. This breakdown in legal authority does not just mean a failure to protect the rights of individuals; it signals the descent of society into anarchy. When the government wields power in such a violent and oppressive way, it erodes the social contract. When this relationship is violated through actions like disappearances, those in power essentially declare that they are above the law, which leads to a breakdown of social order. It no longer becomes a state that works for its people but rather a regime that rules through fear, repression, and violence.
by Dr. Anushka Kahandagamage
Features
Hazard warning lights at Lotus Tower

Much has been written about the use of Hazard Warning Lights at Lotus Tower (LT)
Now it looks as if the authorities have got the day and night in a ‘twist’.
During the day time LT is in darkness. What should be ‘on’ during the day are the High Intensity Strobe Lights. It is observed that the authorities switch them ‘on’ in the night instead!
According to the ICAO recommendations what should be ‘on’ in the night are the low intensity strobe lights. High intensity in the night as is now, can momentarily blind the pilots.
At this time of the year the island experiences afternoon thunder showers which make the LT and the natural horizon invisible. (See picture) in a phenomenon known as ‘white out’ caused by fog (low cloud), mist and rain. However, the LT is kept dark and not lit up and that could be dangerous to air traffic.
In short what is needed are white strobe lights 24/7 (day and night). High Intensity by day and Low Intensity at night. They are known as ‘attention getters’.
The red lights must be ‘on’ at sunset and ‘off’ by sunrise (as correctly carried out currently).
I am aware that the Organisation of Professional Associations (OPA) has written to the LT authorities at the request of the Association of Airline Pilots, Sri Lanka, about three months ago but strangely the OPA has not even received an acknowledgement!
GUWAN SEEYA
Features
Ninth Iftar celebration organised by Police Buddhist and Religious Affairs Association, Wellawatte

Islam is a peaceful religion that guides people to fulfil the five pillars of Islam, namely, Kalima, Prayer, Sakkath, Fasting and Hajj and through them to attain the grace of God.
The fact that the Holy Quran, the sacred book of Muslims, was revealed on one of the odd nights of the month of Ramadan, makes people realize the special importance of the month of Ramadan.
Fasting, the Holy Quran states, “0 you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may become pure.” (2.183)
Muslims observe the first fast in the early hours of the evening when the first crescent of the month of Ramadan is sighted. The special feature of Ramadan fasting is to wake up early in the morning, eat before the sunrise (Sahur) and then fast for 14 hours until the evening prayer (Mahrib), remember the Creator and worship Him five times a day, break the fast at the time of Iftar (Mahrib), eat food with dates and spend the 30 days of Ramadan.
Ramadan fasting increases fear and faith in Allah, and it is not equal for the wealthy to live luxuriously without realizing the poverty of the poor and the poor to die of poverty. Therefore, fasting has been emphasized as the fourth Pillar in Islam to make the rich aware of the nature of poverty and to make the rich aware of the nature of hunger and to give charity.
Ramadan fasting is a shield for Muslims. The main objectives of fasting are the virtues, characteristics, morality and spiritual attraction of a person.
When approaching fasting from a medical perspective, it is said that ‘a disease-free life is an inexhaustible wealth’, so the good deed of fasting provides great benefits to the body.
Generally, it is a universal law to give rest to all the machines that have power. That is, it allows the machines to continue to function well. Similarly, it is necessary to give rest to our bodies. The fasting of the month of Ramadan explains this very simply.
“Historically, fasting has been proven to be very safe for most people,” says Babar Basir, a cardiologist at Henry Ford Health in Detroit, USA. “Ramadan fasting is a form of intermittent fasting that can help you lose fat without losing muscle, improve insulin levels, burn fat, and increase human growth hormone,” he says.
All wealthy. Muslims are required to give 2’/2 percent of their annual income to the poor in charity. This is why Muslims give more charity in the form of money, food, and clothing during Ramadan.
Anas (Kali) reported that the Prophet (Sal) said, “The best charity is to feed a hungry person.” This shows how great an act it is to feed a hungry person.
Fasting during the holy month of Ramadan, one of the most sacred duties of Muslims, is Providing facilities for fasting and breaking it is also a pious act that brings benefits. In that way, the Sri Lanka Police, as a way of receiving the blessings of Allah, have organized the Police Iftar ceremony to break the fast for the fasting people.
The Police Iftar ceremony, which is organized annually by the Sri Lanka Police Buddhist and Religious Affairs Association for Muslim police officers serving in the Sri Lanka Police, will be held for the 9th time this year on the 24th at the invitation of the Acting Inspector General of Police Mr. Priyantha Weerasooriya and will be held at the Marine Grand Reception Hall in Wellawatte under the participation of the Hon. Minister of Public Security and Parliamentary Affairs Mr. K.M. Ananda Wijepala. Muslim members of Parliament, Foreign Ambassadors of Islamic countries, High-ranking Police officers and Muslim Police officers, as well as members of the public, are also expected to attend the Iftar ceremony.
a.f. fUARD
Chief Inspector of Police
International Affairs
Criminal Investigation Department
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