Respected Religious Leaders, Brothers and sisters in all faiths Peace be upon you all. It gives me great honor today to speak on the topic: “Freedom of Religion and Rights of Religious Minorities in Sri Lanka – An Islamic Perspective.”
1. Introduction
Religion is one of the most sensitive and deeply personal aspects of human life. It defines not only our beliefs, but also our values, traditions, and identity. The freedom to believe, practice, and express one’s religion is recognized today as a Fundamental Human Right across the world. It ensures that individuals are free to believe, worship, and practise their faith without fear of coercion, discrimination, or persecution. In diverse and pluralistic societies, the protection of this right is crucial for harmony, stability, and national unity.
This topic is highly relevant in a country like Sri Lanka, with its diverse and rich Multi-Religious composition of Buddhists, Hindus, Muslims, and Christians, who have lived together for centuries. This topic offers an important case study in how religious freedom and minority rights are recognized and practised. This study is essential to safeguard peace and harmony, religious freedom and the protection of minority rights.
2. Importance of Religious Freedom
Religious freedom is a hallmark of a mature civilization. It ensures peaceful coexistence within a Multi-Ethnic society, where all ethnic, racial, and religious groups feel included rather than marginalized. Such inclusivity strengthens a nation through unity and mutual respect.
In the Sri Lankan context, the country’s heritage itself is deeply rooted in cultural diversity. Its history has been shaped by the contributions of all communities. From the struggle for independence from British rule to the challenges faced as a nation, progress has always been achieved through solidarity. Indeed, the history and heritage of Sri Lanka cannot be understood without acknowledging the role of every religion.
Moreover, Sri Lanka bears an international responsibility, as part of the global community, to uphold religious freedom. Commitments under international human rights law, including the Universal Declaration of Human Rights and the International Covenant on Civil and Political Rights, reflect Sri Lanka’s obligation to protect religious freedom. Protecting freedom of religion and minority rights is not only a legal duty but also a social necessity.
3. The Islamic Perspective on Freedom of Religion
Islam, revealed over 1,400 years ago, provides timeless guidance on how a just society should protect the rights of all people-Muslims and non-Muslims alike.
Islam upholds freedom of religion as a core principle. The Holy Qur’an declares: “There is no compulsion in religion. Truth has become clear from falsehood.”(2:256)This verse establishes that faith must be based on conviction, not force. No one can be compelled to embrace Islam against his/her will.
Furthermore, the Qur’an acknowledges the diversity of faiths. Allah says: “To you is your religion, and to me is mine.”(109:6)
Thus, Islam recognizes diversity as part of Allah’s plan. As stated in the Holy Qur’an: “O mankind! We created you from a male and a female, and made you into nations and tribes so that you may know one another.”(49:13)
Let us remember the words of Allah in the Holy Qur’an: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes- from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.”(60:8) So Peace, Justice, and Respect for all is the spirit of Islam.
This is where the Islamic perspective can guide us. Islam teaches that protecting minorities is not only a political necessity, but also a spiritual duty. A just society cannot survive without safeguarding the rights of its entire people.
Islam grants specific rights and protections to non-Muslims living in a Muslim-majority state. These rights are not temporary favors but legal guarantees. Among them are
Right to Life and Security – Non-Muslims are entitled to the same protection of Life, Property, and Honor as Muslims. The Prophet (PBUH) said: “Whoever kills a Mu’ahid (a non-Muslim person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise” (Sahih Bukhari – 3166)
Freedom of Worship – Churches, Temples, and Synagogues were protected during Islamic rule. The Qur’an in Surah Al-Hajj (22:40) speaks of protecting places of worship of all faiths.
Right to Justice – The Qur’an commands: “Do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness.”(5:8). So Justice is universal, not limited to Muslims.
Right to Cultural Identity – Minorities were allowed to maintain their language, dress, and customs, as long as they did not harm public order.
This reflects respect and peaceful coexistence between people of different faiths.
4. Lessons from Islamic History, Rights of Religious Minorities
The Prophet Muhammad (PBUH) demonstrated this principle in practice. He entered into treaties with Jews, Christians, and other religious communities, ensuring their safety, freedom, and rights under Islamic governance.
The Charter of Madinah,(622 CE) , often considered the first written constitution in the world, guaranteed protection to religious minorities and recognized them as equal citizens in society. Muslims, Jews, and other groups lived under one political system while retaining their religious freedom. Also the Treaty of Umar with the Christians of Jerusalem: Guaranteed safety of Life, Property, and Churches. Andalusia (Muslim Spain) flourished as a center of learning where Muslims, Jews, and Christians coexisted peacefully for centuries!.
Even today, in countries where Muslims form the majority, Christian churches still exist. For example, in Amman, the capital of Jordan, and in Abadan, a city in Iran, there are Christian churches located near mosques.
These examples prove that Islamic governance historically promoted Pluralism and Coexistence. Sri Lanka can draw inspiration from examples in Islamic history.
5. Application to Sri Lanka Today
Sri Lanka’s population consists of 70.1% Buddhists, 12.6% Hindus, 9.7% Muslims, and 7.6% Christians. Religious minorities in Sri Lanka include Hindus, Muslims, and Christians, each with long histories on the island.
Their rights include:
Freedom of Worship – The right to maintain Temples, Mosques, Churches, and other places of worship.
Right to Education and Cultural Expression – The ability to establish schools, celebrate religious festivals, and promote cultural traditions.
Equal Protection under the Law – Safeguards against discrimination and the right to equal treatment in employment, housing, and public services.
Political Participation – Representation in Parliament, provincial councils, and local government structures.
6. Freedom of Religion in Sri Lanka
Sri Lanka, too, upholds freedom of religion in its Constitution. Article 10 guarantees every person the freedom of Thought, Conscience, and Religion, while Article 14(1) (e) ensures the right to manifest one’s religion or belief in worship, observance, practice, and teaching.
At the same time, the Constitution accords foremost place to Buddhism (Article 9), while also guaranteeing the rights of other religions. This dual framework reflects both the cultural heritage of the nation and the need to respect pluralism.
The colors and symbols on Sri Lanka’s national flag represent the country’s diversity: Maroon represents the Sinhalese majority. The orange stripe represents the Tamil community. The green stripe represents the Muslim community. The golden yellow border represents the other minority communities. The lion is a historical symbol of the Sinhalese people and represents the nation’s historical sovereignty. The Bo leaves symbolize Buddhism and its positive influence on the country, along with the four virtues: kindness, friendliness, happiness, and equanimity.
Despite this, the reality has sometimes been challenging. Historical events and recent tensions have shown that religious minorities often feel vulnerable. Instances of discrimination, violence, and mistrust have affected the harmony of our nation.
7. From the history of Sri Lanka
The implementation of the British ‘Divide and Rule’ policy led to the eruption of anti-Muslim riots by the Sinhalese in 1915.
In the years 1956 and 1983, violent incidents were directed against the Tamil minority community. As a consequence, an armed struggle emerged in the North, resulting in the displacement and killing of hundreds of thousands of people.
Following the defeat of the Tamil militant movement, hostility once again shifted towards the Muslim community.From 2009 onwards, Sinhalese extremist, hardcore groups initiated hate campaigns against Muslims. These campaigns resulted in the destruction of numerous properties as well as the demolition of mosques and other places of worship. Further details regarding these incidents are widely available online.
At this point, however, I wish to emphasize a crucial distinction. Buddhism, as a religion, bears no connection to such violence. The majority of Buddhist monks in our country are not advocates of violence. On the contrary, many organizations and monks are actively engaged in promoting peace and coexistence.
This principle may also be observed in the global context. Christianity cannot be held responsible for the acts of violence committed by individuals or groups identifying themselves as Christians. Following the Easter Sunday attacks, His Eminence the Cardinal Malcam Ranjith of Sri Lanka himself, while affirming his Christian faith, publicly criticized Western nations for engaging in wars around the world and destruction though they are known as Christian majority countries.
Similarly, the Crusades wars against the Islamic world for nearly two centuries were not the work of true Christians. From the sixteenth century onwards, it was colonial powers that dominated the world. While they were Christians by identity, they instrumentalized [militarized] Christianity for their own political and economic interests.
In the same way, within the Muslim community, there exist certain groups engaged in globally destructive and nationally harmful activities. Yet, such groups cannot in any way be associated with Islam itself. Authentic Islam is inherently just and balanced.
At present, the attacks carried out by the Israeli government against Palestinians cannot be attributed to Judaism as a religion. To date, over 60,000 lives have been lost, with children being killed at the rate of one per hour. These atrocities bear no relation to genuine Judaism.
Therefore, in the Sri Lankan context as well, the actions of a few Buddhists who attack Muslims must not be used to discredit or condemn Buddhism as a whole.
But in my humble opinion Mainstream Buddhist and Community leaders must come forward to organize and lead the peace building efforts.
8. Challenges Faced by Minorities
Despite constitutional guarantees, religious minorities in Sri Lanka have sometimes faced difficulties:
Discrimination and Intolerance – Episodes of violence, restrictions on worship, or social prejudice have created mistrust.
Majoritarian Politics – The special status of Buddhism has occasionally led to debates about equality of other religions.
Misinformation and Extremism – Misuse of religion for political gain has caused tensions between communities.
Even Amnesty International and other researchers have reported many incidents against Muslims of Sri Lanka such challenges highlight the gap between legal protections and practical realities.
After the end of the war with the Liberation Tigers of Tamil Eelam (LTTE) in Sri Lanka, a cartoon was published portraying that while terrorism had been eradicated, religious extremism and racism were now ready to devour the people. Along with this, the general public staged protests demanding freedom of religion and belief.
9. Hope and way forward
Even though the situation is like this, on the other hand, religious leaders continue to come together from time to time to conduct interfaith harmony gatherings for peaceful coexistence. That gives us a sense of hope for the future.
For Sri Lanka to fully realize the promise of religious freedom, several steps are necessary:
Strengthening Legal Protections – Ensuring laws are applied equally to all communities. Re-establish the Rule of Law.
Promoting Interfaith Dialogue – Encouraging understanding and respect through education and community initiatives.
Combating Hate Speech and Violence – Taking firm action against groups or individuals who incite religious hatred.
Inclusive Governance – Guaranteeing fair representation of minorities in decision-making processes.
10. Conclusion
My dear brothers and sisters, Sri Lanka’s strength lies in its diversity. Protecting freedom of religion and the rights of religious minorities is essential to preserving peace, justice, and harmony. While the Constitution provides a strong foundation, continued effort is required to bridge the gap between principle and practice.
By fostering respect, equality, and mutual understanding, Sri Lanka can build a future where all communities-Buddhists, Hindus, Muslims, and Christians-live together in dignity and unity.
Freedom of religion is not merely a modern slogan. It is a principle rooted deeply in the Qur’an and the words and practices of the Prophet of Islam Muhammad (PBUH).Islam calls to respect the faith of others, to protect their rights, and to live together in justice and harmony.
In Sri Lanka, where multiple religions share this beautiful island, these values are essential. If we follow the Islamic perspective, we will not only secure the rights of minorities but also strengthen the Unity, Peace, and Prosperity of our nation.
Finally I extend my gratitude for the organizers of this conference and thank the participants as well. Assalamu Alaikum, May Peace be upon all.
Speech by Ash-Sheikh S.H.M. Faleel (Naleemi), Dean of Islamic Studies, Jamiah Naleemiah, Sri Lanka, at the Interreligious Conference on “Freedom of Religion and the Rights of Religious Minorities in Asia”, organized by the Christian Conference of Asia (CCA), held in Jakarta, Indonesia, from 17–19 September 2025.
