Ibn Batuta mentions
another mosque. “Outside this town (Conacar) is seen the mosque of Sheikh
Othman of Shiraz.”
Some
historians identify Conacar with Gampola and Tennent and Pridham also concur to
this view. Turnour, on the other hand, points out that Gampola did not become
the capital till 1347, where as Batuta’s visit to the Island took place in
1342. Skeen fixes the place as some where between Gampola and Ratnapura and
Colonel Yule suggests that it was Kurunegala.
Sheikh
Othman, it is recorded, received the dues of a certain public market for his
maintenance. In referring to the town of Conacar, the Arab writer speaks of a
sultan named Conar, but commentators differ as to the identity of this monarch.
According to Yule, Conar was the Arab’s rendering of Kunwar which is the
Sanskrit for “prince.” The name “sultan” suggests a Muslim and the fact that
the Arabs and their descendants were the only Muslims known to have been in
Ceylon at the time confirms the supposition that there had been a Moorish king
in the Island at one period. This view gains more support from the fact that
Batuta who is generally punctilious about referring to those who do not profess
Islam as “infidels,” does not in this case speak of an “infidel” sultan.
The last doubt in regard to the existence at
one time of a King in Ceylon who was a Muslim is dispelled when the same
historian goes on to say that the Sultan and inhabitants of Conar were wont to
visit the Sheikh at the mosque and that
they treated the Sheikh with great respect.
If
further evidence were needed to establish the existence in those days of a
Muslim ruler in Ceylon, there is the testimony of Nevill. Since that writer,
however, gives no direct evidence to prove this fact, the account of Ceylon by
Tennent is available. He states that:
“The
assertion of Abu Zaid as to the sovereignity of the Maharajah of Zabedj at
Kalah, is consistent with the statement of Sulaiman that the Island of Ceylon
was in subjection to two monarchs, one of whom was a Mohammedan.”
That
a Muslim Prince named Vathimi (son of Fathima) Kumaraya did once reign in
Ceylon with a certain degree of popularity in Kurunegale, is clearly, though
half-heartedly, recorded in Ceylon history. The unfortunate prince is said to
have been perfidiously murdered by the priests of a Buddhist temple which was
situated on Etagala-elephant rock. They lured him to the summit of the rock
under the pretext that a great and important ceremony had to be performed. In
an unguarded moment, the guileless prince was pushed over the precipice and
dashed to pieces on the stones below. In later times a small mound was raised
on the spot where Vathimi is said to have lost his life, and it was customary
to make small offerings here. Some say that the shrine referred to marks the
place where the mangled remains were interred and others hold the tomb in
reverence as that of the Sheikh, Abou Abd Allah.
The
life and circumstances of the death of Vathimi is another point regarding which
Sinhalese historians of old leave no details, whilst some of them do not
mention the event at all. Likewise, there is the case of the Sinhalese King who
was defeated at Sinipitiya near Gampola in a pitched battle with Chinese
troops. The King was captured and taken to China as a prisoner, but only
obscure reference is made to such a remarkable event by the interested
chroniclers of a past age.
It
is also recorded that Vathimi Kumaraya was the son of Buvanekha Bahu I by his
Moorish queen Vathimi or Fathima. It is said the failure of Turnour to record
the incident in his translation of the Mahawansa cannot be argued as conclusive
evidence of the non-existence of Prince Vathimi at any period, whilst the
traditions of the town of Kurunegale and the assertions of other writers go to
prove the facts. Still there is the suspicious silence of the historians of the
country which remains to be explained.
In
the old days the principal Buddhist monasteries were centers of learning and
the recording of the history of the period fell to the lot of the priests. It
was an age when religion had a strong hold on the people. What is more likely
therefore is that some fanatic priest purposely omitted all mention of Vathimi.
The reasons for this supposition is that Vathimi’s religious beliefs differed
from those of the Buddhists monks and that the priesthood stood to suffer loss
of prestige from the alienation of the Court from the principles of Buddhism.
In addition to this, certain members of the priesthood are said to have been
responsible for the murder of Vathimi and it is but natural that the rest of
their order were anxious to screen from posterity the crime of one of their
order.
In
view of the foregoing facts it is safe to assume that:
There
have been Arabs in Ceylon from the earliest periods of which written records
have been kept. These Arabs and their descendants, the Ceylon Moors, who were
originally merchants and sailors eventually settled along the coastal regions
and freely penetrated into the interior of the country. As years rolled on and
as trade developed their numbers increased proportionately.
Simultaneously they grew in the power which culminate in their setting
up chiefs and princes unto themselves. Of the latter we have definite knowledge
of at least two; the one who held sway over the port of Kalah and the ill-fated
martyr of Etagala.
If
we are to rely more largely on Ibn Batuta - and there is no reason to discredit
the great traveller- the Muslims of Ceylon in his day not only openly practiced
their religious devotions, but also received a remarkable degree of toleration
from the Sinhalese. Without depreciating the native hospitality of the
Sinhalese as a race, the manner in which the Muslims of those days were
received, whether they were pilgrims to the Peak or permanent settlers,
suggests that the former were desirous of living in peace and amity with their
neighbors.
With regard to religious indulgence, we have seen how the two Muslim places
of worship at Kandy and Kurunegalle had been endowed voluntarily by Sinhalese
Royalty or those connected with the court.
The
extent of the spread of Islam in the Island is evident from the numerous Muslim
settlements which according to Batuta, punctuated the route to Adam’s Peak, For
instance he says:
“We
left Conacar and halted at a cave called by the name of Ostha Mohamoud Alloury.”
In
another place he mentions a Muslim ascetic named Khidir, who lived on the road
to the Peak, at a point which in those days was a recognised halting place for
pilgrims and way-farers.