Can ‘Shura’ Save Sri Lanka’s Muslims?

With the perceived failure of its leadership to appropriately address its problems, there is an increasing vacuum for a movement that truly incorporates the Muslim community from the grassroots-up into collective decision making, the recently established Interim Shura Council is attempting to do just that.

puttlam mosquePic: Puttlam Grand Mosque

Sri Lanka’s Muslim community suffers from both internal and external issues. Externally; recent troubles with the BBS and other similar groups have witnessed Islamophobia in its worst global manifestations taking root in Sri Lankan society.

Internally the community has long grappled with rifts along fault lines of geographical differences, norms of religious practice and ideology. Although rather insignificant in nature (the various factions agree on a broad level on the basic principles of the religion but tend to squabble on minor aspects of practice), these differences have over the years developed into major conflicts that have at times torn the it apart (the 2009 clashes between two mosques in Beruwala for instance, which saw two dead). In recent years the All Ceylon Jamiyathul Ulama (ACJU) has attempted to restore a semblance of balance by striving to form an umbrella body that incorporates all of the various factions, with marginal success.

Leadership Losing Respect

The perceived political impotency of the vast majority of Muslim politicians, themselves as a group ferociously prone to petty squabbling, have led to mass scale disgust. There is a strong sense that Muslim politicians have long since abandoned pursuing the goals of their people, opting to enrich themselves and pursue their own agendas instead.

The lack of cohesion and unity within Sri Lankan Muslims, largely perceived as a monolithic group by the outside observer, was exposed like a raw nerve as it came under attack from hardline Sinhala Buddhist racist elements. The first major attack, on a mosque in Dambulla in North Central Sri Lanka in April 2012, was quickly followed up by a broad based hate campaign against Halal certified foods, Islamic legal support frameworks and the Hijab.

At that point the ulama (Islamic scholars) played a key role in managing the tension. Its patience and fortitude in the face of rising racism have been continuously bolstered and reinforced by preaching and messages of peace. Their exhortations for Muslims to continuously look at their own faults and errors in order to find the root causes of their troubles have turned what could have been a mood of collective belligerence that could have escalated into unwelcome reactions, into one of patience and reflection.

However, there is feeling that the ulama themselves have a share of blame in the problems afflictng the people. Many feel that the halal issue for example was an unwanted intrusion into the lives of ordinary Muslims. The Halal certification emerged as a result of demand from businesses rather than end consumers and was managed and implemented by the ACJU, the islandwide umbrella body of ulama. The case of recently executed housemaid Rizana Nafeek left the impression that local scholars did not do enough to examine the integrity of the case against her, buckling down to pressure from Saudi Arabia instead.  These incidents coupled with the inability of key members of the ACJU to appropriately defend their position of endorsing the collapsed Ceylinco investment vehicle CPSI makes a case for the establishment of an accountability framework to ensure that a two way relationship between the people at large and the religious leadership is maintained.

There is also sentiment that the current set of ulama, generally lacking ‘secular’ or worldly education in their strictly theological backgrounds, could use a support framework comprising of people from different areas of expertise to enable them to better serve the community.

The Civil Alternative

This dual failure of the political and religious apparatus of Sri Lankan Muslims has created a strong vacuum for the emergence of a civil solution to Muslim issues. Enter the Shura Council. ‘Shura’ is an Arabic term that means ‘consensus’, an idea believed to be of paramount importance in any collective action in Islam. Practiced by the Prophet Muhammad (SAAS) and his companions, obtaining consensus is put forward in the qur’an itself and is meant to function as a mechanism to ensure that rulers and the ruled are accountable to each other. Modern Islamic political discourse often points to the idea of ‘Shura’ to highlight the essential compatibility of the original idea of an Islamic government with the idea of democracy.

This fledgling Shura Council in Sri Lanka, now in an interim stage, was first convened in early May, but the idea for it appears to have originated right after the Dambulla attack. It aims to work towards establishing a National Shura Council with the goal of reaching into the grassroots in order to involve them in decision making, and to achieve a broad consensus among the various factions. The movement has the full approval of the ACJU (indeed key members of the scholarly organization have encouragingly been at the forefront of endorsing it), and that of the various other powerful bodies in the community such as the tableeq jamat, tawheed jamat and tareeka organizations (that comprise of sufistic orders in the country) whose differences have caused much of the division within it.

The council, led by professionals and social activists, aims to set up sub councils at the district, town and village levels at local mosques. However the process isn’t easy. Many decisions yet remain to be made. The degree of political involvement is one. Skeptics and think that too much involvement will quickly result in the ‘politicization’ of the body; preferring to instead maintain a one way relationship with politicians, hoping that the latter would have no choice but to listen to them once the Shura Council becomes the large, national, community pressure group it intends to.

The council is currently in the process of obtaining feedback from various communities in the country as well as Muslim professional bodies and other organizations, aware that without full consensus the idea will not work. Matters such as what criteria individual members of each town Shura council should possess etc are still to be decided. There is general agreement that members must be upstanding Muslim citizens, be pious and concerned for its problems. But such a system can all too soon fall prey to opportunism, as evidenced by the sad state of many of the Trustee Boards of Muslim mosques in the country, whose members grapple and play politics simply for the social status associated with being on the board, serving their communities becoming a secondary concern.

Risks on the Horizon

Its emergence into the spotlight will also no doubt open it up to criticism from Sri Lanka’s hard right which until recently engaged in a virulent public campaign against quadi courts (small outfits that deal with Muslim family affairs) in the country, planting fears of the wide scale imposition of ‘sharia law’ among the public. The local Islamophobia machine will not stay quiet at the emergence of a large scale body aiming to bring together the whole of the Muslim community into one cohesive body.

But the biggest need of the hour will be figuring out not how to save the Shura council it from outsiders, but how to save it from itself. The integrity of the council is of paramount importance if it is to function with any credibility and that will mean coming up with an organizational system that has checks and balances to prevent corruption. This is usually nearly impossible without moral people. And as an organization built around a fundamentally religious purpose one would expect that this would not be a problem.

But the truth is that the Muslim community in Sri Lanka is currently at a heightened state of awareness. It has just woken up from a decades long stupor and taken note of some of the major damage it has inflicted upon itself. It is worried and eager to set things right, and for now its disparate factions have come together in order to achieve a purpose more noble than mutual bickering. For consensus to happen, the parties convening must want it to happen. And for now at least, its recent troubles have galvanized it into placing the objective of unity above and beyond the petty differences that used to dominate its various factions. ‘The fear of God’ so to speak has been instilled within it via tribulation and trial.

Whereas previously a whole bloc would rather have walked out of the room than compromise even a little, there is sacrifice, setting aside of ego and the recognition of unity as a strong need of the hour. Indeed this is highly in line with Islamic teaching, which deplores fractionalization and internal disagreements, but given that an external enemy had to emerge to make it happen, one wonders if the natural complacency of Sri Lanka’s Muslim community will eventually cause it to slip back into the dreamlike state it was in before the Bodu Bala Sena saw fit to wake it up.

Originally published for The Sunday Leader

Advertisements
3 comments

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: