A/HRC/25/58/Add.1 atrocities beyond human imagination. While ethnic, regional and other differences — whether real or merely imagined — became factors of political fragmentation and violent escalation, religion was never drawn into the conflict. This remarkable observation of the TRC was unanimously confirmed in all discussions the Special Rapporteur held on this issue. The amicable relations between religious communities thus play a crucial role in the ongoing process of rebuilding the nation. B. Inter- and intra-religious tolerance 17. Religious tolerance comprises both inter-religious and intra-religious relations. While most interlocutors emphasized the amicable coexistence of the Muslim majority (according to some estimates, 60 to 70 per cent of the population) and the Christian minority (estimated at 20 to 30 percent of the population), there is also a remarkably positive and relaxed attitude towards intra-religious diversity. 18. The Muslim population is composed of Sunnis, who constitute a clear majority, Shias and Ahmadis. Manifestations of mutual hostility between these different branches of Islam are unheard of in Sierra Leone. The Special Rapporteur visited the United Council of Imams, in which representatives of the various branches of Islam — Sunnis, Shias and Ahmadis — meet and cooperate on a regular basis. When attending a gathering of the InterReligious Council, he witnessed the spirit of cooperation between and within religions. On that occasion, the representative of the Ahmadiyyah community said a short prayer to which his neighbour, a high-ranking Sunni, added the concluding “amen”. The current Chief Justice of Sierra Leone, who comes from the Sunni branch of Islam, introduced the Special Rapporteur to another member of her court who stemmed from the Ahmadiyya community. Such amicable cooperation also seems to be a widespread reality on the ground, for instance, in schools. The Special Rapporteur visited an elementary school in Freetown run by Ahmadis, which is open to students from other Islamic branches as well as Christian students. Schools organized by the Ahmadiyyah community have existed in Sierra Leone since the early twentieth century and generally seem to enjoy a good reputation. 19. Christianity displays an even broader diversity in Sierra Leone, including Anglicans, Roman Catholics, Lutherans, Reformed Protestants, Methodists, New Apostolic Church, Seventh Day Adventists, Baptists and charismatic groups. The Special Rapporteur attended a meeting of the Council of Churches in Freetown. The Council brings together some 15 denominations, most of which see themselves in Protestant traditions. They closely cooperate with the Roman Catholic Church, which has not formally joined the Council of Churches. While the relations between different Christian denominations are generally harmonious, the Special Rapporteur also heard some sceptical comments on allegedly less tolerant attitudes displayed by some of the “charismatic” Christian denominations, which seem to be gaining more influence in Sierra Leone of late. C. Social acceptance of conversions 20. Section 24, subsection 1, of the Constitution explicitly guarantees the right to change one’s religion or belief. In Sierra Leone, this is not an empty promise. People can and do freely change their religious affiliation. Conversions are a common phenomenon. Indeed, the Special Rapporteur was amazed by the high number of converts he met during his visit. He heard stories of people who had grown up in a Muslim family and later converted to Christianity, often with the unreserved blessing of their parents. He spoke to one Christian convert whose father, while remaining a Sunni Muslim, had actively participated in his son’s Christian baptism. The Special Rapporteur met a woman from a Muslim family who 7