The Month of Ramadan and the Appropriate Time for Reconstructing Religious Thought Among Sri Lankan Muslims
(Originally published in the Colombo Telegraph on April 13, 2021)
The Easter Sunday terror attack created an unprecedented atmosphere in which Islam and Muslims became scapegoats for the tragedy. Numerous accusations and suspicions have been directed toward them, despite the fact that both Islam and Sri Lankan Muslims have historically been far removed from such allegations. The history of Sri Lankan Muslims serves as compelling evidence that coexistence with other religious communities has been a defining principle for centuries. Even in contemporary Sri Lanka, Muslims predominantly adhere to the belief in peaceful coexistence. However, despite this rich history of harmony and contribution, the brutal terror attack has inflicted significant damage on the community as a whole.
In response to this crisis, Sri Lankan Muslims must prioritize two critical actions. First, they must courageously address and respond to the accusations leveled against them. Second, they must return to their religious sources to develop interpretations that align with the contemporary context. Through this approach, they can formulate a conceptual framework that demonstrates how a “Sri Lankan Muslim” can simultaneously uphold the constitution of the nation and remain faithful to their religious principles without contradiction.
The Role of Ramadan in the Reform Process
This process of reform should begin with a profound internal review of the societal structure of the Muslim community, with a particular focus on the religious ideologies and approaches they espouse. The month of Ramadan, during which Muslims observe fasting, presents an opportune moment to initiate this discussion on internal reform.
Ramadan is widely regarded by Muslims as the “Month of Reform” for numerous reasons. Notably, the Quran, the primary religious source, was first revealed during this sacred month, marking a pivotal moment in the reformative mission of Prophet Muhammad. Moreover, Ramadan is a time when Muslims significantly alter their daily routines by engaging in fasting and special prayers that extend late into the night. Fasting, according to Islamic belief, entails more than mere abstinence from food and drink; it also involves refraining from sinful behavior in both speech and action. Additionally, it encourages the practice of virtue and good deeds.
In the following discussion, I will highlight two key areas related to Islamic references, the Quran and Prophetic traditions, that require critical reflection and dialogue among Sri Lankan Muslims in general, and religious scholars and institutions in particular, as part of the internal reform process.
A Comprehensive Understanding of Islam and the Quran
Islam has often been portrayed—whether intentionally or unintentionally—as a rigid legal system characterized by severe punishments, such as the killing of innocent people, the oppression of women, and the amputation of thieves’ hands. As a student of Islamic studies, I strongly reject this misrepresentation. A holistic and unbiased reading of Islam’s primary sources, namely the Quran and the traditions of the Prophet, yields a vastly different perspective. A thorough engagement with the Quran—comprising 114 chapters—and an informed interpretation of prophetic traditions, while considering the historical and social context of revelation, provides a nuanced understanding of Islam.
Throughout Islamic history, scholars have exerted great effort in interpreting these sources, leading to the gradual emergence of numerous Islamic disciplines. These scholarly contributions represent interpretations rather than absolute decrees. Among the disciplines directly connected to the primary sources, two are fundamental: the “Science of the Quran” and the “Science of Hadith.” These fields have been developed to establish systematic methodologies for understanding both the Quran and the traditions of the Prophet.
Beyond these two fields, four major disciplines have evolved as interpretative frameworks for religious texts: theology, jurisprudence, Sufism, and ethics. Theology primarily addresses Islamic beliefs, including monotheism, prophethood, religious scriptures, the afterlife, and the existence of angels. Additionally, it encompasses philosophy and logic. Sufism focuses on spiritual purification and self-discipline, with the ultimate goal of fostering a deeper connection with God. This discipline emphasizes both inner purification and ethical conduct in interactions with fellow human beings and nature. Jurisprudence (Fiqh) is often misunderstood and misrepresented. Islamic jurisprudence is categorized into two domains: acts of worship (e.g., daily prayers, almsgiving, fasting, and pilgrimage) and social affairs (e.g., financial transactions, family law, and governance). Scholars have established a vast body of legal maxims and principles to guide the application of Islamic law, recognizing that worship-related rulings are fixed, whereas rulings on social matters allow for human interpretation and adaptation to changing circumstances. Ethics examines individual behavior in relation to God, oneself, family, neighbors, and society. Contemporary Muslim scholars have given significant attention to this field, establishing dedicated academic departments in universities to explore ethical philosophy in conceptual and applied contexts. Topics such as euthanasia, suicide, abortion, medical ethics, animal rights, and sexuality are actively studied within this discipline.
One of the most important distinctions in Islamic jurisprudence is the classification of religious texts into clear-cut (definitive) and ambiguous (open to interpretation) verses. Scholars do not have the authority to reinterpret definitive verses, whereas ambiguous verses allow for differing scholarly interpretations. Many of the punishments mentioned in Islamic texts fall into the latter category, leading to diverse scholarly opinions. For example, the Quran prescribes the amputation of a thief’s hand, but scholars have debated the precise criteria for defining theft, the minimum threshold for this punishment, and its applicability in different contexts. Moreover, Islam firmly establishes that the enforcement of legal rulings is the responsibility of the state, not individuals. The overarching purpose of Islamic laws is to cultivate a disciplined society and promote peace and harmony, with punishments serving as a means to achieve these objectives rather than as ends in themselves.
An Objective-Based Approach to Islam
An objective-based approach to Islamic interpretation has been an integral part of scholarly thought since the early Islamic period. This method contrasts with literalist interpretations by prioritizing the ultimate objectives (maqasid) of religious texts. Scholars engage in thorough analysis to discern the underlying purposes of Quranic verses—some of which are explicitly stated, while others require reasoned inference. Traditional scholars unanimously agree that Islam’s higher objectives encompass the preservation of five fundamental values: Religious freedom, Life, Intellect, Property, Lineage. In contemporary times, scholars have expanded the scope of these objectives and proposed additional ones, such as social justice, peace, mercy, human rights, environmental protection, and public health. This approach seeks to bridge Quranic principles with universal ethical norms and evolving societal needs.
Conclusion
As discussed, a comprehensive and objective-based approach to Islamic interpretation is crucial for addressing contemporary challenges. Sri Lankan Muslims have a responsibility to engage in self-reflection and reassess the interpretative methodologies they employ in understanding religious texts. Furthermore, they must strive to be a contributing and progressive community in the modern era. In addition to these two approaches, greater emphasis should be placed on concepts such as pluralism, multiculturalism, and inclusivity in the reform process. I intend to explore these themes in detail in a subsequent article.