24 June, 2024


On BBS Claim: Get Ready To Celebrate Vesak At Kuragala

By Latheef Farook

Latheef Farook

Qutub Muhiyuddin Abdul Qadir Jailani, also known as Ghouse-e Azam, is one of the greatest scholars in Islamic history  held in very high esteem by Muslims throughout the Middle East ,Pakistan, India, Bangladesh,Sri Lanka, Malaysia and even as far as Indonesia.

In view of his extreme piety, depth of knowledge, simple life and miracles performed and other such noble qualities some call him a saint while others describe him as the saint of all saints.

I had heard so much about him that during my first visit to Baghdad in 1976 the first thing I did was to visit the mosque where his mausoleum is. The tranquil and peaceful  environment in the mosque  attract the visitors like magnet that  I used to go for Maghrib prayer  and stay there till Isha prayer during my weeklong stay in Baghdad.

Thousands of people were seen around. Some reciting the holy Quran, some discussing   teachings of Islam in groups while others sitting around the mausoleum enveloped by the smell of traditional incense all over the mosque which contained more than 40,000 rare books.

Qutub Mohiyuddin was born into a pious family in the Iranian village of Naif in the south of the Caspian Sea on 18 March   1077. His father died when he was young .Early in life, with the permission of his mother, he proceeded   to pursue his knowledge in Baghdad, the only seat of learning in the whole world. He died in the evening on Saturday 15 January 1166   at the age of ninety-one years. His body was entombed in a shrine within his madrassa in Babul-Sheikh, Resafa (East bank of the Tigris) in Baghdad, Iraq.

During his life he had mysteriously disappeared for around 13 years during which he had, as believed by millions, meditated in Dafter Jailani or Kurugala (15 miles off Balangoda) thousands of feet above land level, covered with dense jungle growth.

In article written in the 1960s following a visit to the area by late veteran journalist M.M.Thawfeek  stated that;

Thanks to the Muslim laird of Balangoda, Cassim Lebbe Marikkar Hadjiar, J.P. (popularly called “Balangoda Hadjiar” by the Sinhalese and Muslims alike there) much of the jungle has been cleared, and the shrine has been maintained with some orderliness.

It is rough going in the last two miles of the 14 mile drive from Balangoda as the road is bad—one comes across wild elephants at dusk, in this section. A flag indicates where the pilgrimage begins.

Mazar Shairf of The Great Sufi Saint MuhiUddeen Abdul Qadir Jilani (RA) of Baghdad

The climb up the mountain covers one and half miles. Mercifully there is a large slice of rock in the shape of an immense mushroom on which one could rest half-way. I finally reached Hituwangala, which is called by the Muslims as “Kal-adi Malai” (palm-print mountain) because the palm-print of the saint is seen on the overhanging rock. Marikar Hadjiar has built a mosque under the rock which serves as a shelter from the sun and the rain.

Qutub Mohyiuddin sought asylum here for meditation after a pilgrimage to Adam’s Peak. He went alone to ‘Kal-adi Malai” (footprint mountain)

or “Soranga Malai” (Tunnel Mountain). This is a huge cliff with an outsize boulder perched precariously on the edge of the cliff. Here he meditated for over a decade, after which he left by divine power.

Ascent up to the steep side of Kal-adi Malai or Soranga malai was very trying. When I reached the top, however the breeze was reviviscent. On the underside of the huge boulder at the edge of the cliff is a huge footprint, which can be viewed with ease if one lies fully stretched under the rock.

A few yards away is a cave-like tunnel, which can be investigated with the help of a flashlight.

According to late M. L. M. Aboosally, eldest son of Marikar and was President of the Balangoda Islamic Association “there is a cave also in this rock with its underground labyrinths leading to 400 yards. After which there is a sudden drop which is difficult to negotiate.

“Various stories exist about this dark cave where bats are plentiful and snakes may exist. No man has yet come out alive from this cave to tell the tale. But there is no doubt that this passage (if it can be negotiated) will end at the foot of the rock about a thousand feet below in the Bintenna plains.

Providing a historical account of the Dafthar Jailany Rock Cave Mosque in his well researched book M.L.M.Aboosallay who was elected to represent Balangoda electorate between 1977 and 1994, by a large majority of Sinhalese, defeating Mallika Ratwatta from the powerful family interest of Ratwattes, had this to state;

The saint Qutub Muhyiudin meditated at Kuragala, the site of historic rock cave mosque .There are many stories about his visit and his impact on that sacred place.

If Sri Lanka was well known among the Arabs in 300 BC, it is also true that Adam’s Peak was as well known to travelers of the Middle East and has been often mentioned in their writings.

Muslims believe in Adam as the first man, as the first Muslim, and as the first Prophet of Allah. The Hadith ( traditions and sayings of the Prophet Muhammad ( SAL) such as Shahih ul Bukhari and Quranic commentaries of Tafsir Baizavi and Tafsir Khazin have stated that Adam descended in Serendib,Sri Lanka, upon a mountain called “ Nood”.

View of Dafther Jailany Rock Cave Mosque

References to the sacred mountain Adam’s Peak are many.

Sir W. Ousely, in his TRAVELS quoting from a Persian manuscript called Berhan Kattea” stated that Serendib is the name of a celebrated mountain where  Adam descended from paradise”.

However, one of the most famous Arab travelers to Adam’s Peak is Ibn Batuta, from Morocco.He visited Adam’s Peak in 1344 AD. In his writing Ibn Batuta speaks of many famous Muslim shrines on the way to Adam’s Peak. He also mentions” A Muslim ascetic who had lived on the road to the peak at a point in those days which was a recognized halting place for pilgrims and wayfarers.  According to Van Sanden in his book Sonahar, this Muslim shrine is said to have been sanctified by one Khader or Khidr through his visit.

A map showing Ibn Batuta’s route to Adam’s Peak made in 1344 AD including the Kuragala route, is reproduced courtesy of Denis Fernando in Aboosally’s book.

This was the reason why the early Arabs and Muslims made the hard and arduous journey to Adam’s Peak and why it is probable that Qutub Mohyiuddin visited Dafther Jailany-one of the established routes to Adam’s Peak  through Kuragala.

Salaat by Refai faqirs

Following extensive research in Tamilnadu, Susan Schoemburg, research scholar at Harvard University,UK, had told Aboosally that it is believed that Saint  Qutub Mohyiuddin spent 40 days in meditation in Kilakarai, South India, after his visit to Adma’s Peak and Daftar Jailany in Sri Lanka.

It is probable that his visit to the historic rock cave of Dafther Jailany in Kuragala coincided with his visit to Indian subcontinent. Stories had endured for centuries how he had sought asylum for meditation on the ledge at Kuragala ,after a pilgrimage to Adam’s Peak.

Kuragla and Hituwangala are two rock formations at the edge of the Balangoda plateau .They are commonly called as Dafther Jailany, a mountain retreat on the ancient road from Galle to Ratnapura and Adam’s Peak. Rock carvings, Arabic inscriptions, writings, tombstones and legends lead us to believe that Qutub Muhyiuddin had spent a part of his meditation at Jailany-Kuragala.

A detailed account of  his visit is also given in the book Shathura Shankaram which stated that he came first to Adam’s Peak to pay his respect to Adam and then travelled to Dafther Jailany where he spent 12 years fasting and meditation.

R.N.Thaine, Government Agent. Ratnapura, wrote in his official diary in 1914 that” I understand that this mountain is known to the Mohammadan world as Dastur or Dakma.  Qutub Mohyiuddin was seeking the way to Heaven. One day, he placed his hand on the rock which opened. He passed through the aperture. The rock closed and he has never been seen again. Hence the practice of pilgrims imprinting their hand marks on the rock”.

Among the proofs of Qutub Muhiyuddin’s links with Kuragala was the tombstone discovered in 1922 when excavating to build a mosque about ten feet below a mound of earth with the words stating “Disciple of Mohyiuddin” dated 1322 AD. Obviously this is the grave of his follower who had died long before the arrival of Portuguese which ended the lucrative trade of the Arabs and the use of the Kuragala route.

For a tombstone to be engraved in 1322 AD, about 154 years after the death of Qutub Mohyiuddin, there must have been a significant link between Kuragala and the revered saint.

A small mosque was constructed under the Hituwangala rock in 1922.The mosque needed no roof as the rock itself is shaped like a cobra hood and is a shelter from the sun and rain. There are several writings in Arabic and the direction of Kaaba,kibla, shown in the form of a mihrab cut into the rock.

Inscription: Darvesh Mohiyadeen 715 (AH)

According to Aboosally’s book vested interests started claiming in the 1960s  that Kuragala was a place for meditation for Buddhists monks. While not disputing this claim- although no proof can be adduced- the other version held by the Muslims cannot also be disputed. The trade links with the Middle East, the many references to Adam’s Peak and the ancient roadway through Kuragala from the South, Arabic writings and carvings, tombstones, historical facts and the connection between Sri Lanka and the Middle East from early times, vindicate this view”

In fact, maps printed in 1901 and 1928, as well as earlier, refer to Kuragala as” Mohammedan shrine”. However in the one inch to a mile map of Sri Lanka revised after independence this identification had been omitted in  1971. The 1971 version depicts the area only as a Buddhist monastery of the 2nd century BC (the only evidence of which is a board placed by the Archaeological Department in 1972.)

This is a clear indication that communal elements began planning since independence to deprive Muslims of this place of importance to Muslims.

In fact following the occupation of the coastal areas by Portuguese followed by Dutch Dafther Jailany was almost abandoned as Muslim traders ceased to use the Kuragala-Ratnapura route to Adam’s Peak. Thus until around 1850 Dafther Jailany was only known in name.

However Dafther Jailany as a Muslim place of religious importance is recorded in the Government Agent’s diaries in the Ratnapura Kachcheri.This included H Mooyarts, 13 January 1857, H.Wace, 20 March 1887, R.B.Hellings, 12 February 1910, G.Cookson, 12 January  1911,R.N.Thaine, 26 March 1914, G.H. Collins 1922 and 1929 and N.J Luddington in 1935.

The task of protecting Dafther Jailany has been carried out mainly by the Trustees of the Mosque. When the Waqf Act was enacted the mosque and the shrine were registered under the Act, and the mosque has been administered in accordance with this order.

In the 1940s Land Settlement Officers started settling land in the Balngoda area and the Muslims claimed two plots in Tanjantenna, Balangoda, where the mosque is situated. Following representations the Settlement Officer agreed to set apart the four acres to the Muslims and ordered surveyor Mr. Kekulandara, to survey the land in question. The survey was done in May 1953.

Thus the claim of the Muslims was accepted by the government. On 18 February 1958 the government agent sent the draft to the Trustees to bring the Dafther Jailany annual feast under the Pilgrimage Ordinance. However subsequently, for unknown reasons, the Government changed its mind and decided to give the four acres claimed on preferential lease.

In the midst vested political interests once again started to claim that Kuragala was a place of Buddhist importance. The Archaeological Department started building a new dagoba    at Dafther Jailany when Dr Nissanka Wijeratne was the Secretary to the Ministry of Cultural Affairs. When the dagoba was constructed to the height of two feet in 1971 they tried to claim that this was 2000 years old.

However when it was pointed out that the dagoba was built of local bricks and Kankesanthurai cement the cabinet ordered the construction of the dagoba be stopped and the area where the mosque and cave were situated were declared an Archaeological Reserve in 19071.

The fact that there was no dagoba at Kuragala was confirmed by Rev Kiriella Gnanawimala Thero in an article in the Davasa newspaper on 21 January 1971.

He said that he had visited the area five times and inspected the area fully with Charles Godakumbura, the Deputy Archeological Commissioner, but found no trace of whatsoever of any Buddhist ruins in the area. This evidence was important as the hastily built dagoba by the Archaeological Department was the cause of dispute.

When the construction was stopped by a cabinet order in 1972 the Commissioner was directed to send out a circular in all three languages to the effect that the rights of the Muslims of Kuragala ( Jailany) would not be affected.

Later the Archaeological Department also issued a notice on 13 September 1973   in all three languages to the effect that” The Muslims who have been using Kuragala as a pace of worship will not be affected.

According to   Aboosally   some officials went all out to create unnecessary problems to the people and the government in power while the Archaeological Department appears   only interested in Sinhala and Buddhist archaeology. For example when Mr. Godakumbura was asked to record and decipher the Arabic writings at Dafther Jailany Mosque especially on the Hittuwangala Rock, his answer was that it was of no relevance, especially, as one cannot say how old these carvings were because Arabic writing had not changed in style. However the point of the Trustees was that the Arabic inscriptions and their contents could be recorded .Discrimination such as this is one of the causes for communal tensions in the country.

Since then there was no more problems at Daftar Jailany and both parties have so far adhered to the cabinet decision.

However tension started rising a following a claim by ultra nationalists Jathika Hela Urumaya which accompanied by people visited Kuragala claiming that it is a Buddhist centre. This was aggravated by an extremely inflammatory speech by ethno religious fascist by Bodu Bala Sena   inciting Sinhalese to rise up against Muslims. At the Kandy meeting on 17 March 2013 BBS said ” get ready to celebrate Wesak at Kuragala”.

Perhaps the country is heading towards another unwanted disaster.

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Latest comments

  • 0

    dear kapila ,

    you make me laugh and you prove yourself that you are not worthy of being talked to …. neways let me give you a piece of info,there are no Hindu brothers left there in your country any more, most of them are in Australia and other parts of Europe,did you forget that you butchered them for the past 30years???? now you want to join hands with them? the war took 30 years with few supporters from india and europe for the LTTE , if a war breaks out in sri lanka how many countries will be behind muslims,just have a glimpse into whats happening in Syria,and the same brothers you were referring to will be joining hands with muslims not with you and that i guarantee you. over there you have a small island it cannot bear another civil war try and have some peace before its too late mate.. we have 6 million muslims in our country and most of them are immigrats and converts so where do we send them to ??????moon i guess lol!!! come on give me a break .

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      Hope you understand the different sectors with in Islam and how Western power tackling the growing Islamic fundamentalism. Do you really expect to get entire Muslim world will support you ?

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    Dear Mr Mohammed Marzook
    Allah’s ways are beyond the comprehension of the puny minds of men and His Hikmah is the greatest without reservation. Allah knows best what is good for us and He shows the signs to avoid the bad.
    Daftar Jailani as a place for Muslims is without question not something Allah will condone – the arguments for holding on to it is totally based on the human rights of the Muslims here and not the ‘God’- given rights of Muslims. There is nothing God-given about Dafter Jailani.
    This is not about giving due deference to saints but about fighting for something that has not just no value in Allah’s eyes but in fact is leading Muslims into acts of shirk. There is absolutely no justification for it in either the Quran or the Sunnah. And to fight for it just to appease our egos is not something that will be looked on with favour by Allah.
    So which master do you serve?

    And just to point out a history lesson – all credible sources indicate that Abdul Qadir Jailani went into ‘exile’ just outside of Bagdad – only the Sri Lankans believe that he came here. So to fight over a legend, an illusion is absolutely foolhardy.

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      Dear Sister Sithy,
      Your views seems to based on your conclusion that the existence of the Shrine in Jailani is the cause of the cause of the anti-Muslim campaign of the Boda Bala Sena. If you have been following events you will know that beginning with other incidents of attacks on Muslim interests by some Buddhist extremist groups the suddenly emerged Boda Bala Sena orchestrated the Halal issue, then followed with attacks of Muslims business, next on Niqab and now on the Jailani Shrine. May be that you do not accept Shrines according to your thinking but do accept the Boda Bala Sena, who have nothing to do with your thinking, attacking the Shrines as part of their anti-Muslim campaign. If you accept that would you also accept that the BBS can attack Mosques and Madrasas with some excuse? Would do you accept their attacks of Muslim-owned businesses under some pretext? If you accept all these will you also accept that they pull your Abaya, or Hijab or Niqab that you are wearing, if at all you are wearing one? If you accept that very well, sister, you are free to join the BBS when they attack the Jailani Shrine but make sure that you do not go in a Islamic attire but in a yellow robe.

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        @ lanka muslim.uk.
        Fine advise you give to sister Shitty Hussein about joining the BBS when they attack Jailani mosque. Im not too sure if she will enjoy the yellow robe you advise her to wear. But Im almost certain that she will enjoy being raped at the scene by the yellow robed fellows. I can almost hear her oohs and aahs at this opportunity of hers.

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    Kurgala-on the question of historicity

    Latheef Farook is a good journalist and writer. He can write convincingly. His piece on Kuragala is informative but provides no historical basis for the belief that Qutub Muhiyuddin Adul Qadar Jailini or Ghouse e- Azam visited Kuragala and meditated there during the 13 years he is supposed to have disappeared. It is a myth of the same genre like the belief of the Buddhists that Buddha visited the island three times during his ministry in northern India which is not supported by g historical circumstances.The story about the Buddha’s visit is at least recorded in the Pali chronicles of Sri Lanka around 4th and 5th century AD. The idea was to legitimize the presence of Buddhism in the island and the sanctity attached to Mahavihara at a time this centre of Theravada Buddhism came under attack and Mahavihara itself was destroyed under the influence of pposing sect of Mahayana.
    What Latheef has brought out to buttress the belief in Muhyuddin is what he heard in Baghdad during his visit and the presence there of an excellent mosque, Babul-Sheikh, a tranquil and peaceful place where his mausoleum is located where thousands of people were seen around, some reciting the holy Quran, some discussing teachings of Islam in groups while others sitting around the mausoleum enveloped by the smell of traditional incense surrounded by more than 40,000 rare books. What all this point to is that Muhyuddin’s memory is preserved as an important person, a Saint of Islam. It is significant that he was Persian in origin. As I saw during my travel in that part of the world during many years, in Iran, tombs of Islamic saints and even of poets are places of veneration and even offerings are made and flags are attached as in Hindu and some Buddhist shrines. In some places one could even see marks left by thousands of people rubbing against the tomb stones in veneration. When I saw these spectacles first time, I thought these were very un-Islamic practices.
    This account of Latheef on the mausolium in Iraq can be compared to the evidence found in India and Nepal about Buddha’s historical presence, though those relating to Buddha like Asokan pillar at Lumbini with inscription proclaiming it was the place of Buddha’s birth place, are far more profound than what is available on Muhyuddin who died in 1017. However, the presence of that physical evidence concerning Buddha in India/Nepal lend no support to the claim of Buddha’s visit to the island. Similarly, the analogy applies to the information given by Latheef about the high regard in which the Saint is being held in the Muslim world. The background he has given is therefore irrelevant.

    What Latheef has amassed is pure hearsay or traditional belief which is not good enough in establishing historicity of the claim of Mohyuddin’s association with Kuragala. However, he quotes a detailed account of the visit given in the book Shathura Shankaram but provides no textual criticism of this work to accept it as an authority. Govt Agent , R.N.Thaine’s diary observations in 1914 that” I understand that this mountain is known to the Mohammadan world as Dastur or Dakma; that Qutub Mohyiuddin was seeking the way to Heaven; …one day, he placed his hand on the rock which opened. He passed through the aperture; …the rock closed and he has never been seen again. Hence the practice of pilgrims imprinting their hand marks on the rock”. This is just rubbish of no historical worth. So what Latheef has tried is no better than a grocer counting grocery packs to arrive at an arithmetical total.
    Latheef quoted a secondary source, a research in Tamilnadu by one Susan Schoemburg, research scholar at Harvard University,UK, who is said to have told Aboosally that it is believed that Saint Qutub Mohyiuddin spent 40 days in meditation in Kilakarai, South India, after his visit to Adam’s Peak and Daftar Jailany in Sri Lanka. This sort of evidence is unacceptable. This is again no more than a record of a belief. One may call it another addition at a grocer’s shop, to the grocery package for counting with no credibility as evidence. It has no value either in terms of Law of Evidence or historical evidence.
    Latheef finally speaks of probability that Mohyuddin had sought asylum for meditation on the ledge at Kuragala ,after a pilgrimage to Adam’s Peak. Nothing is certain.So no historical evidence.

    The question then is what historical evidence is there to connect the Saint with Kuragala or DAftar Jailiny. Latheef cites as proof of Muhyuddin’s link with Kuragala, a tombstone discovered in 1922 when excavating to build a mosque about ten feet below a mound of earth with the words stating “Disciple of Mohyiuddin” dated 1322 AD.He says, obviously this is the grave of his follower who had died long before the arrival of Portuguese which ended the lucrative trade of the Arabs and the use of the Kuragala route.

    This inscription only states that the person buried there is a disciple of Mohyuddin and nothing more. It does not establish at all that Mohyuddin visited the place. Consequently, as Godakumbura had observed, the inscription was irrelevant to history or any historical claim. There is no need for Latheef to be huffed about Godakumbura’s remark.That is what any archaeologist would have said. What is the significant link that there must have been as Latheef says? Couldn’t it be that the person buried there visited Adam’s Peak which was well known in Perso-Arab world was simply a follower of Mohyuddin. He may have even come having heard that Mohyuddin had come on a pilgrimage to Adam’s Peak when he disappeared like the 13th Immam of the Shias.

    I met during my visits a number of learned Persian religious men who were dreaming of visiting Adam’s Peak. So strong is the tradition about the Peak in the Perso-Arab world even today.I even tried to arrange a visit for one of them.

    Latheef says Daftar Jaliny was an unknown name till 1850 because Muslims avoided the Ratnapura-Kuragala road but in 1851 it is recorded Government Agent’s diaries in the Ratnapura Kachcheri as a Muslim place of religious importance. (H Mooyarts, 1857, H.Wace, 1887, R.B.Hellings, 1910, G.Cookson, 1911,R.N.Thaine, 1914, G.H. Collins 1922 and 1929 and N.J Luddington in 1935).
    This is interesting. The Muslims were favoured by the British after their role in supporting British troops in the 1848 Wellassa Rebellion to round up Sinhalese villages in Bintenna -Wellassa area. As a reward, Sinhalese villages around the area were given over to Muslims. This is recorded history and need no further elaboration. Dewaraja and others have missed it.
    There was no reason for Muslims to abandon the Kuragala route. There is no evidence of Portuguese interference here. Muslims continued the Madige service conveying salt inland throughout. The question is what do the Ratnapura Kachhcheri records actually reveal. Do they say it was Saint Mohyuddin’s shrine or just that it is marked as a Muslim place of worship, except writing some rubbidh as Thaine did?

    So the history of this place as a Daftur Jailany does not even begin in the mid 19th century. Latheef says when the Waqf Act was enacted [?] the mosque and the shrine were registered under the Act, and the mosque has been administered in accordance with this order and the task of protecting Dafther Jailany has been carried out mainly by the Trustees of the Mosque.

    If the place was so well known it is surprising that astute observer like Ibn Batuta who has left fascinating acconuts about India, China, Maldives and Sri Lanka, has not mentioned a Daftar Jailany shrine. He returned by the southern route (Mama’s route) after visiting Adam’s Peak. He mentions the Muslims he met on the way to Adam’s Peak, starting with an abandoned man from Khorassam, and speaks of Shaik Abou Abd Allah, son of Kafif, the first who opened ‘this way’ to the rock.He says the infidels were impressed with Abou Abd Allah because he was miraculously saved by the elephants while they killed his assistants. He speaks of the veneration paid by the infidels to this “Great Shaik.” he also speaks of the shrine of Shaik Othman of Shiraz visited by the King and inhabitants but he had one of his hands cut off because he had killed and eaten a calf but was given dues of a certain market. the point is why Batuta who made these detailed observations, did not mention of Myuhidden’s connection with Daftar Jailny.

    Other details provided by Latheef relate to developments since 1940s.What the historical evidence n brings out is that claimed historical link with Myuhidden is pure hearsay, even of lesser credibility than the claim of Buddha’s visit to the island.

    • 0

      thank you for the information. I wish i could contact you

  • 0

    Quite a job keping my finger depressed on the cursor to scroll down on a barrage of depressing comments. A great deal of pitch and toss and a lot of tosh.Surely why are these commentators notundrelining tolerance and compassion.What is surely wrong if Muslims revere Daftar Jilani and Buddhists do so at the same time for whatever reason.It should be just a matter of compassion if not compromise and a tolerant look at it all. Why the passion and the intolerance and the misguidance and misrepresenation if any and the rebuttal of such ? Why,oh why ?

  • 0

    Wesak is a special day that is celebrated on the full moon in may. The reason that Wesak is celebrated is because it marks the birthday of Budda , his death day and the day he found the truth about life and how to avoid suffering. The celebration lasts 3 days in which everyone is happy. All the houses and shrines are covered in bright flowers, lanterns and candles that are light at night.



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    all I want is to remain in my G String & continue climbing coconut treas and at the end of the day have my polgaha yate kotia innay mage bothelay ,- silly Lanka must remain silly Lanka forever , we must go back 2000 years . ha ,ha ha, ha ,hee ,heee ,hee ,hee! hoo,hoo ,hoo,hoo, we refuse to learn ,we will burn The lessons learnt and never ever will allow reconciliation among our frog in the well Silly Lankans- Boon ,,you are doomed.hee,hee,!!!!!!!!!!!!!!

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