Day of remembrance, prayer, and support for families of 278 forcibly cremated in SL

• Today marks fifth anniversary of first forced cremation of a Muslim COVID-19 victim
• Commemoration event with multi-ethnic congregation scheduled for 6 April at 10 a.m. at Marine Grand Hall, Colombo 6

On 31 March 2020, the first forced cremation of a Muslim COVID-19 victim took place in Negombo, Sri Lanka, marking the beginning of a tragic and painful chapter for the Muslim community.

Over the months that followed, 278 victims, including a 20-day-old infant, were cremated against the wishes of families. The fear of cremation even forced many Muslims to refrain from seeking medical support when they were afflicted by COVID-19.

A commemoration event is scheduled with a multi-ethnic congregation for 6 April at 10 a.m. at Marine Grand Hall, Colombo 6.

All Ceylon Jamiyyathul Ulama CEO and Commemoration Committee Chairman Ash-Shaikh M.H.M. Burhan Bahji in a statement said the following. 

“The forced cremation triggered national and international outrage, with human rights organisations and global Muslim communities condemning the policy. The imposition of cremation as the only option for handling the bodies confirmed or suspected of COVID-19 amounts to a human rights violation. There has been no established medical or scientific evidence in Sri Lanka or other countries that burial of dead bodies leads to increased risk of spreading communicable diseases such as COVID-19. In Islam, cremation is strictly prohibited. The religion emphasises burying the dead with dignity and respect, following the example of Prophet Muhammad (peace be upon him). Islam teaches that the human body, even after death, should be treated with respect. Burning the body is considered a violation of its sanctity.

Islam believes in physical resurrection on the Day of Judgment. While God is capable of resurrecting any form, cremation is seen as an unnatural way to handle the body and contradicts traditional Islamic beliefs about the afterlife. There are narrations where the Prophet (peace be upon him) strongly discouraged burning the dead, even in cases of criminals or enemies, reinforcing that fire should not be used as a means of disposal.

For these reasons, Islamic scholars unanimously agree that cremation is forbidden (haram).

Muslims are encouraged to ensure their burial follows Islamic rites, including washing (ghusl), shrouding (kafan), and prayer (Janazah).

The forced cremation and the denial of this fundamental right inflicted deep emotional and spiritual wounds on the affected families, depriving them of the chance to grieve and perform the final rites for their loved ones. Islam teaches that burial is a sacred duty, a return to the earth as decreed by God: ‘From it (the earth) We created you, and into it We shall return you, and from it We shall bring you forth once again’ (Quran 20:55).  By disregarding this, the policy violated both religious freedom and basic human dignity. 

As we remember this painful injustice, we call upon all communities to mark 31 March as a day of prayer, reflection, and support for the affected families. Let this be a day where we:

• Offer prayers for the souls of those who were denied a dignified burial.
• Reach out to the affected families with words of condolence, support, and solidarity.
• Provide assistance in whatever way possible – whether through emotional support or advocacy – and help those still struggling with the loss and its aftermath.

We seek reparation by the action of making amends for the wrong done and provide assistance to those who have been wronged.

While the forced cremation policy was later reversed, the grief remains. As a nation, we must acknowledge this injustice, ensure that such violations never happen again, and stand together in compassion and unity.

All people of goodwill are invited to join in remembering the victims, standing with their families, and committing to a future where every individual’s dignity is respected in life and in death.

We as a nation must celebrate the multi-ethnic, multi-religious and linguistic composition. Every Sri Lankan should commit to safeguarding the dignity and religious beliefs of every citizen.”