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Religion in Somalia
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Religion in Somalia
Islam is the predominant religion followed in Somalia with over 99.9% of the country adhering to the religion. Sunni Islam, in the Shafi'i and Hanafi versions of Islam, is mainly followed in Somalia. Tiny minorities of Christians and traditional African religion followers do exist.
Most residents of Somalia are Muslims, of which some sources state that Sunnism is the strand practised by 99% of the population, the majority following the Shafi'i school of Islamic jurisprudence is practiced while a minority belonging to the Hanafi school. A Pew Research Center survey of its Somali-majority northwestern neighbour Djibouti reported a creed breakdown of Muslims which was reported as 77% adhering to Sunnism, 8% as non-denominational Muslim, 2% as Shia, 13% percent refusing to answer, and a further report inclusive of Somali Region stipulating 2% adherence to a minority sect (e.g. Ibadism, Quranism etc.). Sufism, the mystical dimension of Islam, is also well-established, with many local jama'a (zawiya) or congregations of the various tariiqa or Sufi orders. Article 3 of the Provisional Constitution of Somalia defines Islam as the state religion of the Federal Republic of Somalia, and Islamic sharia as the basic source for national legislation. It also stipulates that no law that is inconsistent with the basic tenets of Shari'a can be enacted. Article 11 guarantees equal rights and freedom from persecution for all citizens before the law regardless of religion. Additionally, Article 17 protects freedom of religion.
As the Horn was located to the east of sun-worshipping Egypt, the Horn being associated with the sunrise was then referred to as God's land during the Puntite period, arguably referring to deities such as Ra. For much of the 1st millennium BC and 1st millennium AD, a predominant religion practised by proto-Somalis as well as other Cushites and Horners was Waaq religion, although in the post-classical period, various Abrahamic faiths became increasingly prevalent.
The native standard derivation suffixes to signify adherence to the Waaqist religion would produce Waaqnimo as the uncountable noun, and waaqyahan as the agent noun. Sources differ on whether Waaqism was henotheistic or monotheistic.
Contemporary Somali views on the ancient religion vary from aversiveness, to a perception that its monotheistic aspects ameliorated conversions to Abrahamic religions over the course of the 1st and 2nd millennium, to an intuition that some Waaqist practises linger within Somali culture in the form of syncretism.
There was a marked and pronounced difference in prehistoric forms of worship among Low-land Cushitic Horners, and that of the ancient proto-Somali Waaqists. Whereas pre-historic archeological finds such as that at Laas Geel are suggestive of panentheistic polytheism and naturalistic pantheism which included the worship of cattle, the subsequent literate period during the antiquity and the classical era wherein Waaqism became a predominant religion among the indigenous proto-Somalis appear to leave no traces of such forms of worship. As it is widely acknowledged that Abrahamic religions had reached the Horn of Africa concurrently with other parts of the world, this could suggest that Abrahamic tenets such as monotheism, non-tangible divinity, an ultimate destiny and omniscience may have influenced adaptations or configurations within Waaqism.
Elements of Somali culture, which have been suspected of being a ligature or remnant of ancient Waaqism and overtly observed surviving into the 19th century include reverence-related aspects of qabiilism (associated with ancestor veneration), or in the South West state, former incorporations into dabshid, which used to include several practises associated with fire. However, some Somali clans more observant of mystical rites such as Madhiban are covert and secretive about their ancient Somali culture. Some of the religious practises dating back to the Waaq or classical era survive into the present, including mingis, a pre-islamic demon-cleansing ritual. However, mingis-practitioners in Somalia do face security risks. In July 2020, five people were killed in the country allegedly due to their practise of mingis.
Islam entered the region very early on, shortly after the hijra. The two-mihrab Masjid al-Qiblatayn dates to the 7th century, and is the oldest mosque in the country. In the late 9th century, Al-Yaqubi wrote that Muslims were living along the northern Somali seaboard. He also mentioned that the Adal kingdom had its capital in the city, suggesting that the Adal Sultanate with Zeila as its headquarters dates back to at least the 9th or 10th century. The city of Zeila was described as a completely Muslim city in the 14th century by Ibn Battuta. According to I.M. Lewis, the polity was governed by local dynasties, who also ruled over the similarly established Sultanate of Mogadishu in the Benadir region to the south.
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Religion in Somalia
Islam is the predominant religion followed in Somalia with over 99.9% of the country adhering to the religion. Sunni Islam, in the Shafi'i and Hanafi versions of Islam, is mainly followed in Somalia. Tiny minorities of Christians and traditional African religion followers do exist.
Most residents of Somalia are Muslims, of which some sources state that Sunnism is the strand practised by 99% of the population, the majority following the Shafi'i school of Islamic jurisprudence is practiced while a minority belonging to the Hanafi school. A Pew Research Center survey of its Somali-majority northwestern neighbour Djibouti reported a creed breakdown of Muslims which was reported as 77% adhering to Sunnism, 8% as non-denominational Muslim, 2% as Shia, 13% percent refusing to answer, and a further report inclusive of Somali Region stipulating 2% adherence to a minority sect (e.g. Ibadism, Quranism etc.). Sufism, the mystical dimension of Islam, is also well-established, with many local jama'a (zawiya) or congregations of the various tariiqa or Sufi orders. Article 3 of the Provisional Constitution of Somalia defines Islam as the state religion of the Federal Republic of Somalia, and Islamic sharia as the basic source for national legislation. It also stipulates that no law that is inconsistent with the basic tenets of Shari'a can be enacted. Article 11 guarantees equal rights and freedom from persecution for all citizens before the law regardless of religion. Additionally, Article 17 protects freedom of religion.
As the Horn was located to the east of sun-worshipping Egypt, the Horn being associated with the sunrise was then referred to as God's land during the Puntite period, arguably referring to deities such as Ra. For much of the 1st millennium BC and 1st millennium AD, a predominant religion practised by proto-Somalis as well as other Cushites and Horners was Waaq religion, although in the post-classical period, various Abrahamic faiths became increasingly prevalent.
The native standard derivation suffixes to signify adherence to the Waaqist religion would produce Waaqnimo as the uncountable noun, and waaqyahan as the agent noun. Sources differ on whether Waaqism was henotheistic or monotheistic.
Contemporary Somali views on the ancient religion vary from aversiveness, to a perception that its monotheistic aspects ameliorated conversions to Abrahamic religions over the course of the 1st and 2nd millennium, to an intuition that some Waaqist practises linger within Somali culture in the form of syncretism.
There was a marked and pronounced difference in prehistoric forms of worship among Low-land Cushitic Horners, and that of the ancient proto-Somali Waaqists. Whereas pre-historic archeological finds such as that at Laas Geel are suggestive of panentheistic polytheism and naturalistic pantheism which included the worship of cattle, the subsequent literate period during the antiquity and the classical era wherein Waaqism became a predominant religion among the indigenous proto-Somalis appear to leave no traces of such forms of worship. As it is widely acknowledged that Abrahamic religions had reached the Horn of Africa concurrently with other parts of the world, this could suggest that Abrahamic tenets such as monotheism, non-tangible divinity, an ultimate destiny and omniscience may have influenced adaptations or configurations within Waaqism.
Elements of Somali culture, which have been suspected of being a ligature or remnant of ancient Waaqism and overtly observed surviving into the 19th century include reverence-related aspects of qabiilism (associated with ancestor veneration), or in the South West state, former incorporations into dabshid, which used to include several practises associated with fire. However, some Somali clans more observant of mystical rites such as Madhiban are covert and secretive about their ancient Somali culture. Some of the religious practises dating back to the Waaq or classical era survive into the present, including mingis, a pre-islamic demon-cleansing ritual. However, mingis-practitioners in Somalia do face security risks. In July 2020, five people were killed in the country allegedly due to their practise of mingis.
Islam entered the region very early on, shortly after the hijra. The two-mihrab Masjid al-Qiblatayn dates to the 7th century, and is the oldest mosque in the country. In the late 9th century, Al-Yaqubi wrote that Muslims were living along the northern Somali seaboard. He also mentioned that the Adal kingdom had its capital in the city, suggesting that the Adal Sultanate with Zeila as its headquarters dates back to at least the 9th or 10th century. The city of Zeila was described as a completely Muslim city in the 14th century by Ibn Battuta. According to I.M. Lewis, the polity was governed by local dynasties, who also ruled over the similarly established Sultanate of Mogadishu in the Benadir region to the south.
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