It seemed as if the canal and the road were inseparable and we had quite got used to the idea too, when we lost sight of it momentarily, only to find it raised into a bridge like contraption making way for a branch road to travel under it. Here and there we met with old world edandas spanning the canal to give access to the properties on the opposite bank. And now we were accompanied by a gushing canal of the Walawe waters, which ran closely parallel with the road. It was good driving.Īfter the descent we seemed to be traveling on flat terrain. The road etched as it were on the edge of the mountain afforded a distant view of the plains below melting into misty greens. The scenery was refreshing with long stretches devoid of the contraptions of man. The road was ever winding as we kept descending steadily from Balangoda towards Kalthota some 30 kilometers or a little more. Interpretation of Queen Maya's Dream, Colombo Nati.– All Nature Worships Here – Ruins of Budugala Monastery.Fragmentary Arabic Inscription, Colombo National M.Trincomalee Dockyard Arabic Inscription.Anuradhapura-Puttalam road Arabic Inscription.Nicholson’s Cove Arabic Inscription, Trincomalee.Portuguese inscriptions in Sri Lanka (2).Archaeological sites in Sri Lanka (533).Direct evidence for human reliance on rainforest resources in late Pleistocene Sri Lanka.
p.59.ĩ) Roberts, P., Perera, N., Wedage, O., Deraniyagala, S., Perera, J., Eregama, S., Gledhill, A., Petraglia, M.D. Inscriptions of Ceylon: Volume I: Early Brahmi Islam, Sufism and everyday politics of belonging in South Asia, pp.62-76Ĩ) Paranavitana, S., 1970. Islamic and Buddhist impacts on the shrine at Daftar Jailani, Sri Lanka. Lived Islam in South Asia: Adaptation, Accommodation & Conflict, pp.273-289.ħ) McGilvray, D.B., 2016. Stèles funéraires islamiques nousantariennes: III. Palgrave Pivot, Singapore.Ĥ) Gnanawimala Thera, K., 1967. In Archaeology, Cultural Heritage Protection and Community Engagement in South Asia (pp. Kuragala: Religious and Ethnic Communities in a Contested Sacred Heritage Site in Sri Lanka. Journal of the Ceylon Branch of the Royal Asiatic Society, Vol. The archaeology of the Sabaragamuwa Bintenna. Sabaragamuwa Development Bank and TheĬentral Bank of Sri Lanka. Heritage of Sabaragamuwa: Major natural,Ĭultural and historic sites. The inscriptions listed here are certainly recent and their current interpretations are at the same level as the traditions mentioned.ġ) Abeyawardana, H.A.P., 2002. The traditions attached to it are naturally to be taken with care, or even to reject. It is undoubtedly an ancient non-Muslim sacred place currently claimed by the Muslims. Aboosally quoted several times above, we quickly acquired the conviction that the occupation of the site by the small colony Muslim is recent, it dates back to the 2nd half of the 19th century. Translation: By browsing the site and reading the text of M.L.M. Les inscriptions énumérées ici sont certainement récentes et leurs «interprétations » actuelles se situent au même niveau que les traditions évoquées. Les traditions qui s'y rattachent sont naturellement à prendre avec précautions, voire à rejeter. Il s'agit sans doute d'un ancien lieu sacré non musulman revendiqué actuellement par les musulmans. Aboosally cité plusieurs fois cidessus, on acquiert vite la conviction que l'occupation du site par la petite colonie musulmane est récente, elle remonterait à la 2ème moitié du XIXe siècle. Text (In French): En parcourant le site et à la lecture du texte de M.L.M. However, the shrine itself preserves no evidence to substantiate this claim (Deegalle, 2019 McGilvray, 2016).
It is said that he meditated for 12 years in a rock cave at Daftar Jailani after paying his respect to Sri Pada mountain (McGilvray, 2004 McGilvray, 2016). According to this book, the history of Kuragala is related to Sheikh Muhiyadeen Abdul Qadir Jilani (1077-1166 A.D., buried in Baghdad, Pakistan), the founder of the Qādiriyya, a Sufi order that is widespread in South Asia as well as in Southeast Asia, and is found throughout the Muslim world (Deegalle, 2019 Kalus & Guillot, 2006 McGilvray, 2016). Aboosally, who had served as a long-standing United National Party (UNP) member of parliament and cabinet minister representing the Balangoda constituency from 1977–1994, and whose father and grandfather led the first efforts to establish Jailani as a saintly shrine (McGilvray, 2016). The only available history of this Daftar Jailani shrine is a self-published book written by the late chief trustee, M.L.M.