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by U. L. A. Majeed

The request by the Muslim Community at large and the Muslim Political and Organizations in particular, for a separate Administrative Unit in the Eastern Region, in the context of the ethnic issues, is very reasonable and appropriate for many reasons.

From the experience in the recent past, it has become impossible and intolerable for the Muslims to live with or live under the control of the LTTE. The recurrent occurrences of abductions, killings, destructions of the properties are still threats to the peaceful living of the Muslims.

The recent atrocities committed on the Muslims in the Valachenai, Mutur, Kinniya and Trincomalee areas are experiences the Muslims cannot easily forget. Burning of the shops, houses belonging to the Muslims, loss of cultivation of their paddy lands, trade and business and the day-to-day earnings for their livelihood are repeatedly threatened in these areas.

Prior to the present ethnic problems started about two decades ago, incidents of violence were unknown and unheard of between the Tamil and Muslim communities in the East or North.

Since mutual understandings prevailed among the Tamils and Muslims, cohabitation between these two communities was like a thing we found in a family. In many ways their unity was strong. Their lives were inter-woven like the villages and areas they live in.

Tamils and Muslims studied together, worked together and lived together like brothers and sisters. People from both these communities trusted each other in every walk of life. There was peace and harmony prevailed between these two communities despite their religious and cultural differences.

Prior to 1960, Muslim students in the Eastern Province, after obtaining their 5th standard scholarships, were sent to Vantharumoolai Government Central College for their higher studies. Likewise, Tamil students were sent to Kattankudy Government Central College.

These arrangements really provided opportunities for the young students from both these communities to stay together in the hostels and to study in the same classrooms in the respective colleges.

Thus, for years they moved closely without any sort of differences or reservations until they complete their studies. This was the situation prevailed in other schools too in the Eastern and the Northern Provinces.

Government College, St. Michael and Central Colleges in the Batticaloa town, Shivananda Vidyalayam in Kallady, Hindu College and St. Joseph's College in Trincomalee, Wesley High School and St. Mary's College (now Carmel Fatima College) in Kalmunai, Jaffna Hindu College and Vaideeshvara Vidyalayam in the North are a few schools which accommodated children of both communities. Many a student who excelled in their life later were the products of these schools.

In a recent commemorative article on Late A. M. A. Azeez, an Educationist, Illustrious Muslim Leader and Senator, (Daily News- December 8, 2003), Professor Bertram Bastiampillai stated this about the death of Mr. Azeez. "The Tamils were shocked and in sorrow to see such a figure who was an honour to them as much as to any others had departed so soon.

A few would only know the late A. M. A. Azeez was a Muslim of Jaffna, born into a leading Muslim family beloved by all. The town's leaders and a well-known lawyer sprang from amongst the relations of Azeez and gave to Jaffna enlightened and salutary leadership". This was the feeling prevailed among the people of Jaffna in those days.

Even in politics, Tamils and Muslims showed their cooperation and cohabitation in an exemplary manner. Whether Parliamentary or Local Elections in the North and the East, they worked together to get the popular person elected.

A shining example was the election of a Muslim as a Mayor, (late Mr. Sulthan), for the Jaffna Municipal Council. Although the Muslims were a minority community in Jaffna, yet the majority Tamils together with the Muslims elected a Muslim as their Mayor.

This showed the unity and good understandings prevailed among the Tamils and Muslims about four decades ago in electing their representatives to the local bodies. It was an open truth that late Mr. Alfred Thuraiappa was elected to Parliament by the overall support of the Muslim votes for the Jaffna electorate in the early seventies.

As time passed, due to various factors, these two communities started to disintegrate. Soon after the Independence, "Sinhala only" policy played a vital role in Sri Lankan politics. Because of the short-sighted policy of the governments after 1950, the medium of education was changed from English to Sinhala and Tamil.

Thereby the younger generations of different communities lost the opportunity to study together in the same schools. Earlier, English was a uniting force among all the communities in Sri Lanka. But, the introduction of 'swabasha' as the medium of education was the first blow to the communal harmony and social integration among the three major communities in Sri Lanka.

Immediately after 1960, the effect of the communal disintegration became visible mostly in rural areas. All three major communities in Sri Lanka were virtually 'divided' to study in separate schools. In the North and in the East too, whilst the Tamil students went to Tamil schools the Muslim students went to Muslim schools except for a few.

This educational policy gradually created a situation where the opportunities for co-education among the children of both communities started to recede. This unfortunate situation continued to prevail for the last four decades or more.

When the children of different communities study together in the same schools, they developed a good understanding among themselves. Children of one community came to know the religious, cultural and traditional values of the other communities. Each student was treated as an important part of the school.

Communal differences or disharmony never prevailed among them. But this situation completely changed as the educational system changed. Communal harmony gradually became a matter of the past.

Then came the communal troubles. At the beginning of the ethnic trouble, Muslims were treated as aliens in their own homelands by the LTTE. Muslims in those areas never went against the Tamil movements. They were innocent people and living in 'pockets' which were surrounded by Tamil areas.

Nevertheless, they were forcibly evicted from their homelands. Jaffna Peninsula, Chavakachcheri, Mullativu and Mannar areas were cleansed of the Muslim population. The LTTE ordered the Muslims to leave those areas within a very short notice.

Those who failed to obey this order became unknown or unheard. After they left those areas, their houses and properties were looted and were taken over by the favourites of the LTTE.

Lands of the Muslims were confiscated and given to the Tamils. Large extend of agricultural lands belonging to the Muslims are still in the hands of the Tamils. With the strength of the 'arms', the LTTE mercilessly chased the Muslims out of their traditional homelands. Why did the LTTE carry out these operations against the helpless Muslims in those areas?

The LTTE wanted to do similar operations in the East too but they were unsuccessful. Muslims' concerted resistance and their not 'bowing-down' attitude in the densely populated areas in the East made the attempts of the LTTE futile.

But it appears now, that what they failed to achieve some time ago is being tried in the Mutur and Kinniya areas now by the LTTE. This is evident in their harassment of the Muslims in these areas. Even after the signing of the MoU, the recent killings of 7 Muslim farmers clearly show the motive of the killers. The LTTE and some Tamil politicians attributed these killings to a third party. But this is a calculated bluff.

Whom are they trying to deceive by dragging a third party into these killings. In Kinniya and Mutur there is no third party movement unknown to the LTTE. If they say that those killings were perpetrated by a third party, then why cannot they find out that third party up to now. It is an open truth that the LTTE never accepted their undoing.

By these killings it is evident that the LTTE do not like to treat the Muslims as their fellow citizens. They do not have sincere intention for cohabitation with the Muslims. Their thirst for destructions and killings have still not come to an end. Poor Muslim villagers in the Mutur and Kinniya areas are repeatedly harassed.

They are prevented from cultivating their lands. In the Valaichanai and Oddamavadi areas, it is reported that, the Muslims farmers have been demanded to pay Rs. 30 per paddy bag after the harvest, if they do cultivate their lands for the current 'Maha Season'.

Because of this type of 'extortions', Muslims have abandoned their cultivation. Thus, it is apparently clear that the Muslims in these areas are not undergoing a peaceful life.

Their basic needs are at risk. They are unable to go to their working places and mosques as their free movements are not safe. How long they can a community be subject to the atrocities by the LTTE?

At the beginning of the ethnic problems, the Tamil political leaders and the militant groups came forward with the campaign that the Muslims are also part of the "Tamil Speaking Community" and they wanted the Muslims too to join them for the struggle for Ealam.

Reportedly, on the basis of their campaign, the militant groups enlisted several Muslim youths from the Eastern and Northern Provinces, voluntarily or forcibly, into their camps and trained them to fight with them for a separate Tamil state or Ealam.

They even gave Muslim names for some of their fighters. This situation, indeed, created suspicions in the minds of the Sinhala people as to the political neutrality maintained by the Muslims in the East and the North. The LTTE were reluctant to accept that the Muslims are a different and distinguished community.

In the ethnic problems between the Tamils and the Sinhala governments, the position taken by the Muslims was a neutral one. In the history of Sri Lanka, Muslims never agitated for a separate area or a separate Administrative Unit for them in the past.

Whilst maintaining their identity, Muslims throughout extended their support for a united Sri Lanka. Muslims maintained utmost cordiality and brotherhood with other communities wherever they live.

Tamil Leaders and the LTTE have failed to understand one important factor in this regard. Because of the fact that the Muslims speak the Tamil language, they cannot be labelled as part of the Tamil community. There are also Muslims who speak English and Sinhala in this country, but they are not grouped as part of those communities.

Muslims have a different religion, culture and a way of life. They have their own festivals, ceremonies and other religious functions. Their weddings and the funeral arrangements are special only to them. Muslims have their own way of life fully based on their religion - Islam. Their way of living are based on the rules and guidance of Al-Quran and the Traditions of the Holy Prophet Muhammad (Sal).

Muslims are completely a different community in all respects from the Tamils or the Sinhalese in that sense. Believing in the Almighty Allah as the only God and Prophet Muhammad (Sal) as His Messenger, The 5 times prayers in a day, Fasting for 30 days during the month of Ramzan, Charity (Zakath and Sathaka) to the poor people at the rates prescribed by the Holy Quran and Pilgrimage to Mecca are the basic Pillars of Islam which are unknown to most of the Tamils and no member of the Tamil community practises these rituals.

Muslims law of Marriage and Divorce, Maintenance of Children, Mahr, Iddat, the Quazi Court System, Muslim law of Inheritance and Wakfs are some of the Muslim Laws peculiar to the Muslims only, based on the Sharia'h Laws, and have taken roots in the Laws of this country.

It is pertinent to mention here that the Muslims way of politics too is based on Islam and Sharia'h laws. Strictly speaking, Islam is a way of life which dictates that 'there is no politics without or beyond the limits prescribed by the religion of Islam'. Sometimes, the Westerners call a true Muslims as "a fundamentalist".

But as a matter of fact, there is no fundamentalism in Islam. There are no categories of "Ordinary Muslim", "Special Muslim" or "Fundamental Muslim" among the followers of Islam.

Wherever they live, the Muslims follow the way of life prescribed by their religion. The "fundamental" branding of Muslims is an act of tarnishing or distorting the true Islamic way of life around the world by some anti-Islamic elements.

Thus, one must understand that Muslims cannot be part of the Tamil Community, except for the fact that they speak Tamil language as a medium of expression or education. One must also understand that just because a community speaks a particular language, that community cannot be branded with the name of the community to whom that language belongs.

If some Muslims are branded as "Tamil Speaking Community", then there must be "Sinhala Speaking Community" and "English Speaking Community" among the Muslims in Sri Lanka. No community tend to be regarded ipso facto as part of another community by the reason of using the same language. Muslims always maintained their identity as a separate community. This position prevailed even during the time Sri Lanka was ruled by the Foreigners.

The basis of the present conflict between the Muslims and the LTTE is simple. The Muslims do not want to surrender their identity to the LTTE and accept their political view and leadership for their rights and safety. The bitter experience the Muslims had undergone with the LTTE has now compelled the Muslims to demand for a separate Administrative Unit in the East for the welfare of their community.

Though the LTTE has apologized for their past misdeeds committed on the Muslims, it appears they have not reformed. The repeated incidence of violence in the Mutur and Kinniya areas are ample proof for their "jungle laws".

Whenever LTTE terrorized and harassed, the Muslims tried to establish their vehement protests against the harassing militants even at the cost of their lives and properties. History will never forget the unwarranted and insurmountable harassments the Muslim Community underwent in their struggle to maintain their identity.

Every reasonable citizen of Sri Lanka must bear one fact in mind that, as much as the Tamils in this country say that they cannot cohabit with the Sinhalese in the future without a separate administrative area for them, (considering the past experience they had with the Sinhalese), this phenomenal saying is also applicable to the Muslims as far as their experience with the Tamils in the recent past.

History has established beyond any reasonable doubt that Muslim community is a peaceful cohabiting lot. Muslims in this country, whether in the Tamil or the Sinhala areas, have lived amicably with other communities for years. Now, such a peaceful community in the North and the East has been pushed to a position to demand a Separate Administrative Unit for themselves. Why? Who is responsible for this situation?

Muslims are treated by the Tamil militants in an intolerable manner which led to the Muslims living with the Tamils difficult. Muslims who lived for centuries in the North, are living elsewhere as refugees. They are unable to get back to their home-lands.

Tamil Leaders are now talking about the re-settlement of the Internally Displaced Tamil people but regarding the resettlement of the Muslims they say "it can be looked into after final settlement of the dispute between the LTTE and the government. This double standard of the Tamil leaders indicate that they are keen to resettle only the problems of the Tamil people and not the problems of the Muslims.

A few years ago, late S. L. M. C. Leader Mr. M. H. M. Ashraff brought a suggestion to create a separate Administrative District for the benefit of the Tamil speaking people in the Amparai District. This new District was to be carved out along the coastal belt of the Amparai District, on the north from Maruthamunai and extending downwards up to Pottuvil, which would include the Kalmunai, Sammanthurai and the Pottuvil electorates.

The reason for this suggestion was to make matters easy for the Tamil speaking people (Tamils and Muslims), who presently undergo severe hardships at the Amparai Kachcheri which is manned by 90% Sinhala Officers. If a new Administrative District was created according to this suggestion, the Tamils as well as the Muslims would have immensely benefited to transact their matters in Tamil.

But since this suggestion was put forward by Mr. Ashraff, the Tamils vehemently opposed to it and gave a twisted story to prevent it from being implemented. Even in the case of Divisional Secretary Offices, the attitude prevails among the Tamils in the East is the same. In these circumstances how can the Muslims expect future cohabitation with the Tamils?

On the basis of the present population figures in the Eastern Province, the Tamils have no legal or moral right to make a claim for a Tamil homeland in the Eastern Province.

The Muslims are the highest percentage of 39.6% and combining the Muslims and the Sinhalese, the percentage is 66.6%. Thus, the Muslims and the Sinhalese are in majority strength in the Eastern Province. According to the 2000 census, the population figures in the Eastern Province are;

It is the LTTE, (who are now asking for a separate homeland for their rule), who created a situation which made the Muslims to cohabit with the Tamils difficult.

The series of atrocities committed by the LTTE on the Muslim population have been boiled down to a demand for a separate Administrative Unit for the Muslims.

Time and again, the LTTE had given several undertakings not to create violence in the Muslim villages, but all these undertakings were just false utterances. They never adhered to their undertakings. They always acted in breach of trust and confidence of the Muslims and made life miserable for the Muslims.

Muslims are politically matured enough to speak for themselves. They have confidence in their leaders to safeguard their rights. Now the time has come for the Muslims to decide what they should do for themselves.

The role given to the Muslims in the ISGA of the LTTE is merely an eye-wash. Muslims will never get their due place in the ISGA.

Muslim Leaders must formulate and present their political scheme for the future welfare of their community at the forthcoming peace talks.

It is, therefore, the bounden duty of the Muslim Leaders to be united at this juncture, and to put forward their proposals for political survival of the Muslims as a separate community in this country.

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