As of August 2nd 2012 the Provisional Constitution of
Somalia came into force. The UNDP*/UNPOS** Joint Constitution Unit prepared a
guidebook on the Provisional Constitution to "aid the Somali people to
become familiar with the contents of the Provisional Constitution..."
Set in a question and answer format, the guidebook serves to
clarify the basic ins and outs of the Provisional Constitution. The first line
in answer to the question: 'What is a constitution?' reads as
follows: "A constitution is a set of fundamental principles or
established precedents according to which a state and its institutions are
supposed to function." Fair enough.
As the guidebook progresses we come across the heading 'Islam
and Shari'ah'. The second question under this heading reads as
follows: 'What is the status of the Quran and the Shari’ah in
the Provisional Constitution?'
Note the answer (emphasis added):
"The Provisional Constitution is based on the
foundation laid by the holy Quran and Sunna. It promotes the higher objectives
of Shari’ah and social justice – see Article 3 (1). The Provisional
Constitution adopts a special provision to the effect that parliament
may not pass any law that contravenes the general principles of
Shari’ah – see Article 2 (3). The courts have the power to
strike down any law on the basis that it is contrary to the
Shari’ah and thus to the Constitution – see Article 109 C
(1) (a) and (b). The Provisional Constitution reaffirms Islam to be the
state religion of Somalia – see Article 2 (1). In line with
Shari’ah, the Constitution explicitly prohibits the propagation of other
religions in Somalia – see Article 2 (3)."
Of course, Somalia is a Muslim nation and so the Provisional
Constitution would obviously incorporate Shari'ah Law. But to what extent is
Shari’ah incorporated into the Provisional Constitution? Are merely the
‘general principles’ of Shari’ah being enforced or does Shari’ah have a larger
role in the Provisional Constitution?
The next question, and one that is more pertinent to this
blog, is what happens, taking into account the last two lines of the quote
above, to those Somalis, albeit a tiny minority, who profess the Christian
Faith? Are they entitled to freedom of worship, insofar as they do not
contravene Article 2 (3) of the Provisional Constitution? And what exactly
constitutes ‘propagation of other religions’? Active proselytism? Public
existence? Mere existence? And what are the punishments for those who
contravene Article 2 (3) of the Provisional Constitution? Are the punishments
in line with those of Shari’ah Law?
And supposing a Muslim Somali of his own free will converts
to the Christian Faith, what does the Provisional Constitution make of that?
Because according to Shari’ah Law, severe penalties, not excluding the death
penalty, are meted out to those who ‘apostatize’ from the Muslim faith. Now
seeing as there is a Christian minority in Somalia today it would appear
possible and likely that over time, Muslim Somalis in contact with Christian
Somalis might indeed convert. What happens to such people? Will their free and
voluntary decision to convert be respected in accordance with fundamental human
rights, or punished in accordance with Shari’ah and therefore Constitutional
Law [see Article 109 C (1) (a) and (b)]?
Understandably, the guidebook to the Provisional Constitution
is by no means exhaustive, nor was it designed with a tiny and practically
non-existent minority in mind. The same is probably true with regards to the
Provisional Constitution itself. Those involved in drawing up the Constitution
were Muslim or writing it up with an almost exclusively Muslim nation in mind.
None the less, a minority though Christian Somali’s may be, they exist all the
same. And provision must be made for them in the Constitution.
The questions proposed are by no means comprehensive, with
regards to religious minorities in Somalia; however these questions seem to be
the most pressing. In order for the Catholic Church to once again take up her
work in Somalia, these questions need to be answered. Of course the Church
strives to respect the national laws of every nation- even Muslim nations-
insofar as they do not contravene the immutable Laws of God.
This fact remains- there are Catholics in Somalia, who are
Somalis by race and culture, and who are a part of the national fabric that is
the Somali state. They are not foreigners, they are Somalis who love their
country and wish to live in Somalia. The Church will not abandon her children-
if there are Catholics in Somalia, the Church’s duty first and foremost, is to
serve her children and to provide the necessary means to procure their Eternal
Salvation. Come what may, the Church must fulfill this basic and essential mission
towards her children.
If it can be done in accordance with state legislature-
blessed be God. If it cannot, the task of the Church is only made more
difficult- but the work must go on. The first Christians lived in the catacombs
for three centuries. If Somali Christians must do the same then so be it. But
the work of salvation and redemption will not stop- it is God’s work- and no
man nor any laws of man can stop that work.
Pray for Somalia and for the benighted Catholics of this
land. May God soon deign to let His Church work freely and openly in Somalia!
*UNDP- United Nations Development Programme
**UNPOS- United Nations Political Office for Somalia
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