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Imagine waking up one morning to find everyone smiling, just peace, harmony, tranquillity, mutual love, respect, serenity…wouldn’t it be divine? We all desire to change the world for the better, but where do we start?

A wise man once said;

When I was a young man, I wanted to change the world. I found it was difficult to change the world, so I tried to change my nation. When I found I couldn’t change the nation, I began to focus on my town .I couldn’t change the town, so I tried to change my family.

Now, as an old man, I know the only thing I can change is myself. And suddenly I realize that if long ago I had changed myself, I could have made an impact on my family. My family and I could have made an impact on our town. Their impact could have changed the nation and I could indeed have changed the world.

So what is really the secret to changing world? Actually it's not such a big secret! Allah Ta’ala gives us the perfect and most wise solution:

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Quran-Surah Rad, 13:11)

If we desire change, then let us change what is within ourselves first and have high hopes and good expectations about gaining help from our Creator. The Messenger of Allah Ta’ala (peace be upon him) is reported to have said that Allah says:

"I treat my servant according to his expectations from Me and I am with him when he remembers Me…if he takes one step towards Me, I will take ten steps towards him. If he walks towards Me, I will run unto him.” (Hadith: Bukhari & Muslim)

Often we fear and resist change. Boldness, courage and determination are essential components of change. The secret of change is not to fight the old, but to refocus and build the new.

We need to take it one step at a time. Rome was not built in a day and a journey of a thousand miles starts with the first step. Sometimes it's the smallest decisions we make that can change our life forever.

If you change the way you look at things, the things you look at will Insha Allah change.

Allah,The Most Wise, is always there to Help and Guide us. So let us not delay and try to be the change that we wish to see in the world.

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අවසාන යාවත්කාලීන කිරීම : 2014 සැප්තැම්බර් 5 සිකුරාදා - 11:00 GMT

අලුත්ගම ප්‍රදේශයේ පසුගිය දා ඇතිවූ ගැටුම් වැළැක්වීමට පොලිසිය කියා නොකිරීම නිසා මූලික අයිතිවාසිකම් කඩ වූ බව පවසමින් ඉදිරිපත් කර ඇති පෙත්සම් විභාගය ලබන ඔක්තෝබර් මස 17 වන දා ආරම්භ කිරීමට ශ්‍රේෂ්ඨාධිකරණය තීන්දු කර ඇත.

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Source: http://jamiat.org.za

There are several deeds  which Rasulullah Sallallahu Alayhi wa Sallam has equated to the reward of Haj. Those who are not undertaking the Haj journey, may reap the reward of Haj by virtue of the following deeds:

1. Wudhu at home before attending Congregational Salaah:

Rasulullah Sallallahu Alayhi wa Sallam has stated: “One who purifies himself (makes Wudhu) and leaves his home to attend the Fardh Salaah in congregation, receives the reward of a Haji in the state of Ihram, and if he leaves for the Salaatud-Dhuhaa (Chaast), he gets the reward of Umrah.” (Abu Dawud)

2. Salaatul Ishraaq:

Rasulullah Sallallahu Alayhi wa Sallam has stated: “Whoever offers his Fajr Salaah in congregation, and then remains seated making the Zikr of Allah until (approximately 15 mins after) sunrise after which he offers two Rakaats of Salaah (Ishraaq), will receive the reward of one complete Haj and one complete Umrah.” (Sunan Tirmidhi)

3. Going to the Masjid to acquire Knowledge:

Rasulullah Sallallahu Alayhi wa Sallam has stated: “Whoever goes to the Masjid for the purpose of learning or teaching Knowledge, receives the reward of a Haji whose Haj was perfect.” (Tabarani)

4. Serving one’s parents:

Sayyiduna Anas Radhiyallahu Anhu reports that a man came to Rasulullah Sallallahu Alayhi wa Sallam and said: “I wish to participate in Jihad, but I cannot afford it.” Rasulullah Sallallahu Alayhi wa Sallam enquired if any of his parents were alive, to which he replied, “Yes! My mother is alive.” Rasulullah Sallallahu Alayhi wa Sallam said: “Show Allah how you serve her. If you do so you will be like a Haji, a Mu’tamir (one performing Umrah) and a Mujaahid.” (Targheeb)

Note: The promises of “Reward of Haj” are restricted to the reward only. It does not mean that the compulsory Haj will be fulfilled by these deeds. (Sharh-Nawawi)

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MEDIA RELEASE – SEPTEMBER 5^TH 2014 - The Muslim Council deplores Al-Qaeda announcement

The Muslim Council of Sri Lanka is very concerned about news reports that Al-Qaeda is setting up its South Asia front. Earlier, the violent terrorist group IS announced that it is targeting the Indian sub-continent.

We have witnessed the terror and destruction that have been caused to our partners in SAARC, Afghanistan and Pakistan by the Al-Qaeda, and the destruction the Islamic State (IS) is causing to world peace.  Therefore the presence of such violent groups should not be allowed at any cost in Sri Lanka or any of our neighbor countries.

Sri Lanka has experienced the cost of terror during the 30-year violent ethnic conflict that caused immense damage to the lives and the economy of our country. As we begin our recovery from this setback and lost opportunities, there should be no space for any form of extremism or terrorism in our nation.

While we assure all Sri Lankans that the Muslim community would ensure extreme vigilance for any possible infiltration by Muslim terrorists from outside the country, we call upon the Authorities to ensure that they too are vigilant and take every step to thwart any form of infiltration in to Sri Lanka by any extremist/terrorist group of any religious or ideological belief.

We appreciate the numerous statements issued by the Secretary of Defense, Mr. Gotabaya Rajapaksa that there is no evidence of any form of Islamic terror in Sri Lanka.

While appreciating the Government’s reconstruction, reconciliation and development activities after a protracted war, we call upon the President, His Excellency, Mahinda Rajapaksa, the Defense Secretary, Gotabaya Rajapaksa and the Government to address the Buddhist extremism and hate campaign that has manifested itself in the recent past which is of deep concern to the minorities in Sri Lanka.

Hilmy Ahamed

Vice President

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පුරාණ පුරාවිද්‍යාත්මකවටිනාකමකින් යුත් බරෝබුඩුර් (Borobudur)භූමියට එල්ල වී ඇති තර්ජනය.

බුදු දහමෙහි ආශ්චර්යයක් බඳු වූ සහ ඓතිහාසික වටිනාකමින් යුතු පුරාණ බරෝබුඩුර්(Borobudur) පූජා භූමිය isis සංවිධානයේතර්ජනයට ලක්ව ඇති බව සඳහන් පුවත ශ්‍රීලංකා මුස්ලිම් කවුන්සිලය සහ ලාංකේය මුස්ලිම් ජනතාව මහත් කම්පනයට සහඅවිශ්වාසයට ලක් කළා.

පෞරාණික පුරාවිද්‍යාත්මක වටිනාකමින් යුත් මෙම පූජා ස්ථානය ලෝකයේ විශාලතම බෞද්ධ විහාරස්ථානය පමණක් නොවඑහි ඇති පුරාවිද්‍යාත්මක බව, සංස්කෘතික හා ආගම්ක වටිනාකම නිසාම UNESCO ආයතනය මගින් ලෝක උරුමයක් ලෙස දප්‍රකාශයට පත් කළ ස්ථානයකි. එහි ඓතිහාසික හා ආගම්ක සුවිශේෂ බව ලොව පුරා විසිරි සිටින බෞද්ධ ජනතාවට අද්විතීයබවක් එක් කරනවා. ආගමික සුවිශේෂී බවක් ඇති ස්ථාන ඉලක්ක කරගනිම්න් ISIS සංවිධානයේ තනි අරමුණ හරහා ලෝකයේඉස්ලාමීය නාමය සමග ආරවුලක් නිර්මාණය කරනවා. මෙය අප ආදරණිය තුමා විසින් උගන්වනු ලැබු ශුද්ධ වූ කුරාණයටපටහැනි වේ.

අතිගරු ජනාධිපතිතුමණි, අප ඔබ තුමාගෙන් ඉතා කාරුණිකව ඉල්ලා සිටින්නේ ඉන්දුනීසියාවේ පිහිටා ඇති බරෝබුඩුර් පූජා භූමිඇතුළු සෙසු බෞද්ධ ආගමික ස්ථානවල ආරක්ෂාව තහවුරු කරන ලෙස හා මෙම ස්ථාන වල ආගමික සුවිශේෂි බව මෙන්මඓතිහාසික හා සංස්කෘතික වටිනාකම කිසිම හානියකින් තොරව ආරක්ෂා කරන ලෙසයි.

බෞද්ධයන්ගේ වන්දනාවට පාත්‍ර වූ ස්ථාන ඉස්ලාමීය නාමයෙන් සාහසික කණ්ඩායම් විසින් අනර්ථ ලෙස විනාශ කළ පළමුඅවස්ථාව මෙය නොවේ. 2001 මැයි මස අවුරුදු 1700 පැරණි භාමියන් බුදු පිළිම ඇෆ්ගනිස්ථානයේ නොමග ගිය තලෙයිබාන්ත්‍රස්තවාදින් විසින් විනාශ කරන ලදි. එය බෞද්ධ ජනතාවට සහ ලෝකයේ සාධාරණව සිතන පුද්ගලයන්ට සිත චංචල කරවනකම්පනයක් එක් කළා.

ඉස්ලාම් ආගම සාමයේ ආගම වන අතර එහි ත්‍රස්තවාදයට සහ හිංසාවට කිසිදු තැනක් හිමි වී නැත. ලොව පුරා රටවල් වලහිංසාව නිර්මාණය කිරිම සහ දේශපාලන අස්ථිරත්වය වෙනුවෙන් මුසල්මානුවන් ආයුධ අත දැරීම මුස්ලිම් රටවල්ව්‍යාකුලත්වයට පත් වීමට සහ ලෝකයේ සාමය තර්ජනයට ලක් වීමට හේතු වී ඇත.  ISIS සහ අනෙක් ත්‍රස්තවාදී කණ්ඩායම්වලට අරමුදල් සහ ආයුධ ලබා නිසා අරාබි සහ ඉස්ලාම් කලාපීය රටවල් අස්ථායි කර ඇත.

මිලියන 209ක අති විශාල මුස්ලිම් ජනගහනයක් ඇති රටක් වශයෙන් ඉන්දුනීසියාව අපගේ අති උතුම් ආගමෙන් ඉල්ලා ඇතිවන්දනාවට පාත්‍රවූ සියලුම ආගමිය ස්ථාන ආරක්ෂා කිරිමේ වගකීමෙන් බැඳී සිටී. ජනාධිපතිතුමණි, ඉන්දුනීසියාවට අමිලඋරුමයක් බඳු වූ බරෝබුඩුර් පුජා භූමිය ඔබතුමා අරාක්ෂා කරන බවට කිසිදු සැකයක් අප සතුව නැත.

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August 29, 2014, 7:03 pm

Muslims displaying the victory symbol during an anti-Israel and anti-U.S. demonstration after Friday prayers in Colombo recently. (File Photo)

by Izeth Hussain

I will now make some observations on the external dimension of Muslim extremism, perceptions of which among non-Muslim Sri Lankans tend to impact negatively, very negatively indeed, on the local Muslims. Islam tends to be seen as a religion that encourages fanaticism, violence, and aggression, which has led to the notion that Islam was spread by the sword. That is supposed to be the process by which once predominantly Buddhist countries became predominantly Muslim countries. The local Muslims, together with the wider Islamic world, are therefore too often seen as posing an existential threat to the Sinhalese.

The notion that Islam was spread by the sword was prevalent in the Christian world for centuries, but it has long been established that neither Islamic precept nor practice supports that notion. On the level of precept, Islamic doctrine is clear and categorical: "There is no compulsion in religion". On the level of practice, the historical evidence shows that usually the conquered were given the option of conversion to Islam or payment of a tax which was supposed to be in lieu of military service to which Muslims were subject. The option offered was never that of conversion or extermination. The IS slogan of "Convert or die" is certainly an aberration. That is the reason why although the Moguls exercised power in India for centuries, Hinduism and other religions continued to flourish there. Complex factors were in operation behind the conversions in India, such as the desire of lower castes for dignity and equality. Anyway, some Bengalis were converted to Islam while others remained Hindu; some Punjabis were converted to Islam while others remained Hindu or Sikh – and so on. It is a fact that at the time the Moguls relinquished power to the British, the Muslims were still in a minority in predominantly Hindu India. That does not square with the notion of conversation to Islam by the sword.

There is also the fact that conversion to Islam took place in many countries without a precedent Muslim conquest. Examples in South and SE Asia are the Maldives, Malaysia, and Indonesia which has the largest Muslim population in the world. There are several Black African countries which are predominantly Muslim although the Arab conquests never extended that far south. I believe furthermore that Islam has been for several decades the fastest spreading religion in Black Africa. There are two other pertinent facts that I must mention. There is not a single Muslim country that can be taken seriously as a military power, except perhaps for Turkey. The two invasions of Iraq showed that it was a third rate military power. The other pertinent fact is that the Sri Lankan Muslims have never engaged in a program to convert Buddhists to Islam. The notion that Sri Lanka could become predominantly Muslim through conquest or peaceful conversion is nonsensical.

I come now to the problem of Muslim intolerance, which seems to figure in the Sinhalese consciousness as something inherent in Islam, as part of its very essence. An illustration is apparently provided by the destruction of the ancient Bamiyan statues in Afghanistan by the Taliban. The fact that those statues were left intact over many centuries while Islam reigned supreme in Afghanistan is ignored. Furthermore it was a version of Islam that was rigidly orthodox with strict observance of the sharia. But only the fact that the statues were destroyed by an extremist terrorist group, the Taliban – which is clearly a transitional phenomenon – is taken into account. I will explain later why the Taliban should be regarded as a transitional phenomenon. The fact that has to be emphasized at this point is that for certain reasons an extremist Islamic intolerance arises in some Muslim countries but not in all of them, a fact that suffices by itself to establish that intolerance is not of the essence of Islam. Indeed it is arguable on the basis of Koranic and other texts that tolerance, not intolerance, is of the essence of Islam. The Koran asserts in two places that those such as the Christians, the Jews, and the Sabataeans, who believe in the one true God and lead the good life, will go to heaven. I believe that Islam is the only world religion that asserts that adherents of some other faiths could attain the highest good in the afterlife. It becomes arguable that Islam is more in tune with the wider ecumenism, in which tolerance is of the very essence, than any other world religion.

The question that has to be asked is this: Of what practical importance is it to the Sinhalese that some Muslim countries are intolerant towards other religions? In Saudi Arabia non-Muslim religious edifices cannot be built, and though the private practice of other religions is permitted in principle, there is interference in practice in that sphere also. The position may be even worse in some other Muslim countries. But how does that affect the Sinhalese Budhists who are working in Muslim countries? I have posed that question and asked specifically, in an exchange of views in the Island, what are the Muslim countries where permission to erect Buddhist temples has been sought and been refused. There has been no reply, presumably because there are no such countries. It appears therefore that, apart from the singular case of Saudi Arabia, the Sinhalese Buddhists working in other Muslim countries have no problems about practicing their religion. Muslim intolerance should therefore be regarded as a non-problem – except to a marginal extent in the Saudi Arabian case - in regard to Sinhalese-Muslim relations.

I have pointed out that Muslim extremism and Muslim population increase are seen as posing existential threats to the Sinhalese. I have shown above that internally there is no threat from Muslim extremists, nor is there externally. But in the preceding paragraph I have departed from that framework and dealt with an aspect of Muslim extremism, namely religious intolerance, that in no way poses an existential threat to the Sinhalese. However that perception of Muslim extremism can gravely prejudice Sinhalese-Muslim relations. In other ways too perceptions and misperceptions of Muslim extremism – taking into account for instance the sub-human horrors being perpetrated by the Islamic State – can so gravely prejudice the Sinhalese that the mass of them can come to think of the Muslims as a lesser breed who are not entitled to the protection of the law and who deserve to be relegated to the lowest rung of the Sri Lankan socio-economic ladder. In other words it is the Muslims, not the Sinhalese, to whom Muslim extremism poses an existential threat.

My strategy in dealing with the problem of Muslim extremism would be as follows: try to show that Muslim extremism is an aberration, something marginal to mainstream Islam as the very term "extremism" indicates; and secondly try to show that orthodox mainstream Islam in its liberal version is the wave of the future as it can best cope with the pressures of modernity. It is a vast subject on which I can do no more than merely touch in these articles. I will begin by providing concrete illustrations of what I have in mind by the opposition between "extremism" and "mainstream". In the course of a recent newspaper dialogue with me an eminent Sri Lankan wrote very critically about what he called the "anti-humanism of the 21st century version of Islamic culture" His premise is mistaken in assuming that there is only one version of Islamic culture in this century. He provided three illustrations in support of his argument, the first of which was the famous fatwa of Ayatollah Khomeini on Salman Rushdie’s novel The Satanic Verses, which included a huge monetary reward for anyone who killed him. I am not sufficiently informed to pronounce whether or not that fatwa accords with Shia jurisprudence but it certainly does not accord with orthodox jurisprudence as expounded in Weeramantry’s book Islamic Jurisprudence – which is now available in Sinhala. Most orthodox Muslims, though outraged by Rushdie’s book, would agree that condemning anyone without trial is repugnant to Islamic principles.

His second illustration was the case of the Danish cartoons which provoked enraged reactions in Muslim countries. Those reactions were excessive, but it would be wrong to assume that Muslims always react to perceived insults to Islam in extremist ways. In a BBS demonstration Allah was imaged as a pig and burnt in effigy. Nothing could have been better calculated to infuriate Muslims than that. We can be certain that every Muslim Ambassador would have reported to his Government on that outrage, including the fact that the Government made no statement to assuage the Muslims, which should have been done considering that practically everyone believes that the anti-Muslim campaign has had Government backing. But there was no reaction against the Government in the Islamic world. This case shows that Muslims don’t automatically react in extremist ways. His third illustration of the anti-humanism of contemporary Islam was the bombing of the twin towers on September 11, 2001. Gilles Kepel, a leading French Islamologist, researched Muslim reactions to that outrage on an extensive scale in Middle Eastern and Western countries and declared in a book that the vast majority of Muslims were against that outrage.

It is unwarranted to speak of anti-humanism as typical of contemporary Islamic culture. There certainly are Muslim extremists who can be regarded as anti-human. It is also true that orthodox Muslims can behave in extremist ways. But on the whole mainstream orthodox Islam stands for balance and sanity. Today we have on the one hand the Islamic State horrifying the rest of the world, including most of the Islamic world, by its subhuman atrocities. On the other hand we have the leader of Indonesia, which holds the world’s largest Muslim population, loudly denouncing the Islamic State. I hold that the latter represents the future of the Islamic world.

(To be continued)

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By Dhammika Herath

Dr. Dhammika Herath

Psychopathy and Sociopathy are often misunderstood and misquoted in contemporary psychiatry, as well as among the general public. However, the study of this fascinating aspect of human personality is important in order to understand certain individuals that we deal with. There is hardly ever an opportunity to analyse someone who so publicly demonstrates a range of behaviours, impulses and cognitions as well as interpersonal relations which are the cornerstone of one’s personality.

In recent months, I have had the opportunity to observe this man who has exposed himself so much in the media. An analysis of his psychological make up is warranted and timely.

Psychopathy is not a very well researched clinical entity, as most psychopaths are either incarcerated or in high public and business offices. It is not a mental condition that can be successfully treated. The problem of personality disorder is where the sufferer is neither aware of the condition, nor distressed by the symptom profile. For him the entire world is wrong but not himself.

His thought processes are egosyntonic and do not cause any distress in him. His behaviour, however much deviant, immoral and unethical, are normal to him, and he will justify them, even going to extreme lengths to justify them.

His interpersonal skills and relations are tattered, but he blames the others for his faults. He lies, deceives, manipulates, even becomes violent to reach his ends and goals. Those actions and behaviours leave no guilt or remorse, and he rather enjoys the suffering of others, and will not hesitate to inflict pain in others in order to derive pleasure or monetary or other material or sexual gains. Moreover, he will act predatorily, using others’ money and property for his own pleasure.

Psychopaths usually live a parasitic life, they do not work, simply live at the expense of others and tend to be proud of it. With air of grandiosity, they tend to be charming, sweet talking and when necessary violently aggressive and will justify their most vicious actions.

They are un-empathic, insensitive and experience little or no sensitivity to the suffering of others, however much pain they experience at the hands of the psychopath.

Sounds scary or familiar?

If we look around the media these days you will be able to spot one or two individuals with  those characteristics floating around the country, addressing gatherings, attending media interviews, those few people unmistakably wearing saffron robes!

Let me look at the person of interest very closely in order to analyse the personality structure and understand the evolution of this particular individual’s personality.

Obscure, deprived, violent and neglected childhood

In relation to this particular monk, or individual of interest, I do not have much information about his childhood or upbringing. However, let me indulge in some speculations, as there was no adequate information available to draw conclusions.

One of the strongest clues comes from his current predicament, that he is a monk. In contemporary Sri Lankan society, if child is given to the temple and monkhood, it indicates a few, inescapable reasons. Escape from poverty and hunger as well as hyperactivity and problematic behaviour are some of the most common reasons for parents to give their child to the temple. Almost all are consequences of dire poverty, neglect, and parents who were either poor, personality disordered themselves, underprivileged and perhaps violent and abusing substances in a struggle to escape from the realities of life.

In this background, children are often neglected, emotionally and physically abused leading to the formation of cognitive set where survival by any means becomes a way of life. Primitive, brainstem driven, they connive strategy where higher morals, values and beliefs all go out of the window (technically speaking, their identity runs riot where there is no formation of ego or superego). There is no apparent or clear conflict between ego and superego in order to cause anxiety and depression. These mechanisms are not necessary as there is no ego or superego formation.

I wonder whether this individual, who went on to become a monk, had a terrible upbringing, and was left at the mercy of older monks, neglected and abandoned by his parents.

Growing up in an environment of strict religious indoctrination, where there is limited empathy, limited opportunity to learn about world issues, develop peer relationships, interpersonal skills and emotional validation, young people either withdraw or revolt.

It appears this monk took the second path, fuelled by lack of development of ego and self, resulting in development of  the personality structure we witness today; callous, aggressive, emotionally cold, an unempathetic alligator in robes.

Let’s examine some of the characteristics this particular monk demonstrates for appraisal in detail, particularly his adult personality structure or lack of it.

Lying and deceitfulness

He was caught driving a vehicle under influence of alcohol and punished by the court of law for dangerous driving and causing an injury. It is dangerous to drive under the influence and without a valid licence makes it particularly a criminal offence. However, even after the punishment meted out by the courts, he went on to justify the act, blatantly lying in the media and denying the incident. All of this against the Buddhist doctrines of honesty and truthfulness, virtues Buddhists greatly value and promise to keep every day (musavada = thou shall not deliberately lie/ deceive).

Later events clearly indicate that he was lying in many other instances to justify his actions and escape criticism and fallout from racially inciting speeches that he delivered which were publicly present in the visual and audio media. Interested readers can see YouTube for further evidence.

Callousness and parasitic life style

This particular monk does not have an employment, lives on the alms given by the local poor and is being paid by the government. Tax money belongs to the people of the country, yet he uses expensive electronic items, iPods and computers, contrary to the Buddhist virtues of a simple life and devoid of pleasure. He drives expensive vehicles, and travels the world in luxury, all the time preaching for a simple life as a Buddha putra.

Further, this parasitic lifestyle is filled with expensive trips to Europe, America in order to incite violence towards other religious minorities and communities, without any regard to their safety and emotions. Inciting religious and racial violence towards helpless groups is a clear indication of callous, unempathetic, impulsive actions that for a layman appear an act of defiance but for a keen observer, are a cardinal characteristic of deranged personality structure.

Deception, underhandedness and lack of empathy

This fellow is so cold and callous. He attempted to assault another monk and group of minority Muslims in broad daylight and went on to not just deny but also justify the aggressive behaviour.  His actions not only endanger communal harmony but create a kind of communal paranoia.

Where are these traits arising from? A deranged, callous, psychotic thought process and personality? We can speculate that his early developmental vulnerabilities transacted with his genetic vulnerabilities resulting in the formation or lack of formation of personality structure where survival remains the core strategy. Since there was no ego formation, it has resulted in characterological abnormalities that define Galabodaaththe Gnanasara.

He is an extremely dangerous man. I will not speculate or comment or recommend a remedial strategy as it is not my focus. However, evidence suggests that he is extremely dangerous to humanity, Sri Lankan society and people in general.

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August 27, 2014 at 5:41 pm | lanka C news

පාරේ හන්දිගානේ කෑ ගහළා, පෙළපාලී ගිහින්, උද්ඝෝෂණ කරලා, ගහ බැණගෙන, කළකෝළහාල කරගෙන ආගම් පිළිබඳ හැගීම් ජනතාව තුළ ඇති කළ නොහැකි යැයි අධ්‍යාපන සේවා අමාත්‍ය දුමින්ද දිසානායක මහතා පැවසීය.

අමාත්‍යවරයා මේ බව ප්‍රකාශ කර සිටියේ අනුරාධපුර ශ්‍රාවස්තිපුර ශ්‍රී ස්වර්ණ ජයන්ති විහාරස්ථානයේ ඉදි කිරීමට යෝජිත චෛත්‍ය රාජයාණන් වහන්සේට මුල් ගල් තැබීමේ අවස්ථාවට එක් වෙමින්ය.

අභිනවයෙන් ඉදි කිරීමට නියමිත චෛත්‍ය රාජයානන් වහන්සේට පක්ෂ බේදයකින් තොරව මැති ඇමතිවරුන් හා ආගම් බේදයකින් තොරව බෞද්ධ ආගමිකයින් හා ඉස්ලාම් ආගමිකයින් මුල් ගල් තැබීය.

මෙහිදී අදහස් දැක්වු අමාත්‍යවරයා,

‘හැම ආගමක්ම ඒ ආගමේ අයට හොද ආගමක් බව මතක තබා ගත යුතුයි. ජාතීන් විවේචනය කර, ජාතීන් අතර, ආගම් අතර අසමගිය ඇති කර කිසිදු ආගමකට හොඳම ආගම බවටපත්විය නොහැකියි.ආගමක් පිළිබද හැගීමක් ජනතාව තුළ ඇති කළ හැක්කේ ආගමික හැගීම් ජනතාව තුළ ඇති කිරීමෙනුයි.

බුදු දහම සදහා මහා සංඝරත්නයට විශාල වගකීමක් පැවරිලා තියෙනවා.ඈත අතීතයේ සිට මේ බුදු දහම රැකගෙන ආවේ භික්ෂූ භික්ෂූණින් වහන්සේලා විසින් බව අප ගෞරවයෙන් මතක් කර සිටිනවා.ඉදිරියටත් බුදු දහම රැකීමේ වගකීම උන්වහන්සේලාට පැවරිලා තියෙනවා.ඒ සදහා අවශ්‍යය සහයෝගය ලබා දීමට උපාසික උපාසිකාවන් ලෙස අප සැවොම අත් වැල් බැද ගත යුතුයි. අපේ දරුවන්ගේ අනාගතය දියුණු කරන්න යහපත් කරන්න ආනාගය සුභවාදී කරන්න තමයි අපි කටයුතු කළ යුත්තේ.ඒ සදහා බෞද්ධයෝ පන්සලත්, ඉස්ලාම් භක්තිකයින් පල්ලියත්, හින්දු භක්තිකයින් කෝවිලත් ආගමික වශයෙන් යොදා ගත යුතුයි.’යැයි කීය.

- ලක්බිම

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