{"id":247618,"date":"2026-06-05T07:15:43","date_gmt":"2026-06-05T01:45:43","guid":{"rendered":"https:\/\/www.colombotelegraph.com\/?p=247618"},"modified":"2026-06-15T04:22:51","modified_gmt":"2026-06-14T22:52:51","slug":"the-forgotten-story-of-ceylon-house-in-makkah","status":"publish","type":"post","link":"https:\/\/www.colombotelegraph.com\/index.php\/the-forgotten-story-of-ceylon-house-in-makkah\/","title":{"rendered":"The Forgotten Story Of Ceylon House In Makkah"},"content":{"rendered":"

By\u00a0P M Amza<\/a>\u00a0\u2013<\/strong><\/p>\n

\"\"

P M Amza<\/p><\/div>\n

From a Modest Pilgrims\u2019 Rest to a Lasting Charitable Legacy<\/strong><\/p>\n

The story of Ceylon House is one of the most remarkable yet least known chapters in the history of Sri Lankan Muslim philanthropy. What began as a modest pilgrims\u2019 rest in Makkah in 1964 has evolved into a charitable endowment with significant assets, carrying forward the vision of its founders more than six decades later.<\/p>\n

Today, many Sri Lankans are unaware of its existence. Fewer still know the story behind its creation, the legal battles fought to preserve it, and the transformation that turned a small facility accommodating thirty-two Haj pilgrims into an institution with valuable properties in Makkah.\"\"<\/p>\n

As questions regarding its administration and future continue to surface, it is timely to revisit this forgotten chapter of Sri Lankan Muslim history and reflect on whether the institution continues to fulfil the objectives envisioned by its founders.<\/p>\n

The Vision of the Founders<\/strong><\/p>\n

The origins of Ceylon House date back to 1964 when a delegation of prominent Sri Lankan Muslims travelled to Makkah under the leadership of Yaqub Lebbe Hajiyar. Among those associated with the initiative were distinguished community leaders and philanthropists, including T. B. Jayah, Dr. M.C.M. Kaleel, Sir Razik Fareed and several other leading members of the Sri Lankan Muslim community.<\/p>\n

Moved by the difficulties faced by poor pilgrims travelling from Sri Lanka, they acquired a property in the Misfalah<\/em> area of Makkah and dedicated it as a waqf<\/em>\u2014a charitable endowment under Islamic law.<\/p>\n

The founders attached two conditions to the endowment: free accommodation for poor Sri Lankan Haj pilgrims and the conduct of Qur\u2019anic education during the months outside the Haj season.<\/p>\n

These conditions reflected both social responsibility and religious commitment. The founders did not merely acquire a building; they established an institution intended to serve future generations of Sri Lankan Muslims.<\/p>\n

A Small Building with a Great Purpose<\/strong><\/p>\n

The original Ceylon House was a modest three-storey building in the extent of 60 square metres, capable of accommodating about thirty-two pilgrims. Though small in size, it became an important source of support for Sri Lankan pilgrims, particularly those of limited means.<\/p>\n

Over time, the institution also became associated with Sri Lanka\u2019s Haj operations, including the Haj Medical Mission. Through its services to pilgrims, Ceylon House evolved into a symbol of Sri Lankan Muslim philanthropy and community service in the holy city of Makkah.<\/p>\n

When the Original Purpose Was Threatened<\/strong><\/p>\n

The story of Ceylon House was not without challenges.<\/p>\n

Saudi law did not permit ownership of such property by foreign entities. Consequently, responsibility for supervising the property was entrusted to a Saudi citizen, Omar Wali.<\/p>\n

What initially appeared to be a practical arrangement gradually became a source of controversy. According to historical accounts, the property ceased to function fully in accordance with the objectives of the original donors.<\/p>\n

Repeated efforts were reportedly made by Sri Lankan ministers, parliamentarians, diplomats, officials of the Muslim Religious and Cultural Affairs Department and members of the Haj Committee to restore the institution to its intended purpose. Yet these efforts continued for decades without producing a lasting solution.<\/p>\n

The issue was never simply about ownership. It was about whether a charitable institution created for poor pilgrims continued to serve those for whom it had been established.<\/p>\n

The Struggle to Recover Ceylon House<\/strong><\/p>\n

A significant turning point occurred in 2008 when Sri Lankan officials and community leaders sought the assistance of Mr. Mohamed Riyal Hajiyar, better known as Sadiq Hajiyar, a Saudi citizen of Sri Lankan origin residing in Makkah.<\/p>\n

Acting on the authority entrusted to him and seeking to restore the original objectives of the waqf, Sadiq Hajiyar initiated legal proceedings before the Saudi courts in October 2009. According to him, approximately SAR 250,000 was spent on litigation from his personal resources.<\/p>\n

In May 2010, the Saudi court ruled in favour of restoring the institution. Following further proceedings, responsibility for administering Ceylon House was entrusted to Sadiq Hajiyar under the supervision of the Saudi Waqf Board.<\/p>\n

Whatever differing views may exist regarding subsequent developments, the litigation ensured the survival of the institution and paved the way for its future development.<\/p>\n

From One Building to Two<\/strong><\/p>\n

The most dramatic transformation in the history of Ceylon House occurred after the original building had been recovered.<\/p>\n

When Sadiq Hajiyar assumed responsibility for the property in late 2010, the building was reportedly in a severely dilapidated condition and required extensive renovation. According to him, approximately SAR 300,000 was spent on rehabilitation work.<\/p>\n

However, before the renovations could fully serve their intended purpose, the building became affected by one of the largest urban development projects in modern Islamic history\u2014the expansion of the Haram precinct surrounding the Holy Mosque in Makkah.<\/p>\n

On 13 March 2012, the original Ceylon House building was demolished as part of the Haram expansion programme.<\/p>\n

The Saudi authorities assessed compensation for the property at SAR 26.14 million, equivalent to approximately USD 7 million at the time. Importantly, the compensation remained within the Saudi system for the benefit of the charitable endowment.<\/p>\n

Recognising that the founders\u2019 objectives should continue despite the demolition of the original building, the Saudi court authorised the acquisition of replacement properties.<\/p>\n

As a result, two new properties were purchased in Makkah.The first, acquired on 28 July 2013 in the Azeeziya area, is a four-storey building capable of accommodating approximately 237 pilgrims.The second, acquired on 11 May 2016 in the Batha Quraish area, consists of sixteen residential units designed as an income-generating property.<\/p>\n

Thus, a charitable institution that originally accommodated thirty-two pilgrims evolved into an endowment possessing substantially larger assets capable of supporting its objectives on a much wider scale.<\/p>\n

An Opportunity Still Waiting?<\/strong><\/p>\n

The story of Ceylon House is not merely historical; it also raises important questions about institutional stewardship.<\/p>\n

During the author\u2019s tenure as Sri Lanka\u2019s Ambassador to the Kingdom of Saudi Arabia, discussions were held with Sadiq Hajiyar regarding the future administration of the institution. He indicated his willingness to consider arrangements through which Ceylon House could be administered through a broader governance structure involving Sri Lankan stakeholders, subject to the approval of the Saudi authorities and the Saudi Waqf Board.<\/p>\n

Recognising the significance of this opportunity, the author formally brought the matter to the attention of the Government of Sri Lanka in January 2024 through the Minister in charge of Muslim Religious and Cultural Affairs.<\/p>\n

The communication highlighted the historical importance of Ceylon House, the willingness expressed by the court-appointed administrator to explore institutional arrangements and the need for Sri Lanka to formulate an official position after obtaining legal advice.<\/p>\n

Among the options proposed was the establishment of a trust structure involving ex-officio participation by the Ambassador in Riyadh, the Consul General in Jeddah and representatives of the Department of Muslim Religious and Cultural Affairs.<\/p>\n

The proposal did not seek ownership of the property, which remains governed by Saudi law. Rather, it sought to establish a sustainable mechanism through which one of the most significant charitable endowments created by Sri Lankan Muslims could be administered in accordance with the wishes of its founders.<\/p>\n

Yet an important question remains: what became of the proposal?<\/p>\n

To date, little public information is available regarding any follow-up action, legal review or institutional engagement. Whether the proposal was examined or discussions initiated with the relevant Saudi authorities remains unclear.<\/p>\n

The absence of visible progress is noteworthy because opportunities of this nature rarely arise. Here was an institution whose assets had been preserved through judicial intervention, whose administrator had expressed willingness to explore a broader governance arrangement, and whose future could potentially have been placed on a more institutional footing.<\/p>\n

Beyond Ownership: The Question of Purpose<\/strong><\/p>\n

The central issue surrounding Ceylon House is not ownership alone.<\/p>\n

The more important question is whether the institution continues to fulfil the purpose for which it was originally established.<\/p>\n

In Islamic tradition, a waqf is a sacred trust. Buildings may change, administrators may change and circumstances may evolve, but the charitable intention of the donors remains constant.<\/p>\n

The founders of Ceylon House established two clear objectives in 1964: assisting poor Sri Lankan pilgrims and promoting religious education.<\/p>\n

More than sixty years later, those objectives remain the most appropriate measure by which the institution should be evaluated.<\/p>\n

A Legacy Worth Preserving<\/strong><\/p>\n

The story of Ceylon House is ultimately a story of generosity, faith and public service.<\/p>\n

From a modest pilgrims\u2019 rest established in 1964, it has evolved into a charitable endowment with substantial assets in Makkah. It has survived legal disputes, administrative challenges and the demolition of its original premises while continuing to exist through properties in Azeeziya and Batha Quraish.<\/p>\n

The challenge before the present generation is not merely to preserve these assets but to ensure that they continue to serve the objectives for which they were created.<\/p>\n

The real question is not who administers Ceylon House. The real question is whether Sri Lanka will seize the opportunity to preserve and strengthen one of the most significant overseas charitable endowments created by its Muslim community.<\/p>\n

If that opportunity is embraced, the forgotten story of Ceylon House may yet become an inspiring example of how a charitable vision can survive across generations and continue to serve those for whom it was originally intended.<\/p>\n

*The author is former Sri Lanka\u2019s Ambassador to the Kingdom of Saudi Arabia <\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

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