E/CN.4/1993/62 page 90 For Muslims, Islam provides a total system of life, starting even before birth extending throughout every moment of life. Matters such as infantfeeding, child-rearing, abortion, marriage and divorce, legacy and inheritance, bargains and contracts, war and peace, international relations, the treatment of minorities and all other aspects of life are governed in one way or another by legal rules in the sources of Islamic law. Furthermore, Muslims consider all these aspects as having the same importance as, let us say, ritual prayer and fasting. Hence, any problem which arises should be treated and solved in the way recommended by, or at least in harmony with, the related rules of Islam." Accordingly, all aspects of Islamic law should be taken and accepted as a unit, one total and indivisible system. Hence, apostasy from Islam is classified as a crime for which ta’zir punishment may be applied. The punishment is inflicted in cases in which the apostasy is a cause of harm to the society, while in those cases in which an individual simply changes his religion the punishment is not to be applied. But it must be remembered that unthreatening apostasy is an exceptional case, and the common thing is that apostasy is accompanied by some harmful actions against the society or State. A comparison between the concept of punishing those who commit apostasy in Islamic law would be proper as well as useful. Assuredly, the protection of society is the underlying principle in the punishment for apostasy in the legal system of Islam. 57. In a communication sent on 12 November 1992 addressed to the Government of Sudan, the following information was transmitted by the Special Rapporteur: "According to the information received, members of Christian religious and animist believers of Sudan who account for approximately one third of the country’s population, have been subjected to discrimination, harassment and persecution which is said to have intensified in June 1990. Their situation has reportedly deteriorated steadily in 1991, particularly in the south of Sudan. Non-Muslim southerners reportedly find themselves in a similar situation in the north of the country and it has been alleged that they are made to know that their lives would improve if they were to become Muslims. It has also been alleged that Islamic law has been enforced on non-Muslims since 1983. Numerous Christians were reportedly evicted by Muslim landlords from their homes in Khartoum. Christians are reportedly given jobs which require them to work on religious holidays and Sundays and the permission to attend Sunday church services which used to be issued to Christians has been abolished. Senior and middle-ranking non-Muslim personnel in the civil service and administration are said to have progressively been removed from their positions in recent years in the south of the country. Non-Muslims are reportedly not considered for promotions and their forced retirement has become widespread. Questions on Islam are reportedly asked during interviews of all applicants for jobs with the Government. It has been reported that no new Catholic churches have been built or repaired in Khartoum since 1969 and that a presidential permission, which is systematically denied, is required for any construction and restoration of churches. The situation has been compounded by the alleged renewed