Fanaticism has been in evidence across the world. Even Europe has no respite from the scourge, as one saw during the summer of 2016—from the acts of terrorism in Brussels on 22 March to the machete attack in Belgium on 6 August. And the trend continues till date. This wave of fanaticism raises certain questions for all people of faith. They are proud of the strength of their religious convictions, but so is the fanatic. What then sets a person of faith apart from a fanatic?
This question becomes particularly relevant in the context of terrorism, as one could pose a similar question about terrorism. The state uses violent force to combat terrorism but the terrorist also uses violent force against the state. So what is the difference between the two? All of us feel uneasy with an equation of this kind but we need to think clearly about this issue in order to feel clearly about it. In a country, the state has a monopoly on the use of violent force, which is supervised by a democratically elected government. Such moral and legal supervision is lacking in the case of a fanatic and that is why the apparent equation is misleading.
The difference between faith and fanaticism runs along similar lines. Fanaticism results from being blinded by the intensity of the luminosity of one’s own religious tradition by standing too close to it, instead of seeing the whole world transfigured in its light. The person of faith also stands close to his or her tradition but lives in the light, not in darkness. Unlike the fanatic, the person of faith realizes that faith, almost by definition, is faith in things unseen, and that when we say we have faith in God, we also acknowledge that we cannot quite really know the whole of God. Some would even say we cannot know God at all, but we can relax that position and say that we can know God in some ways. But most will acknowledge, even the most faithful, that we can only know God as we can relate to God, not to God as God, not to God as God is by himself, herself, or itself. Right there we have a built-in check which prevents honest and profound faith from degenerating into fanaticism, because fanaticism presumes to know what God is. It is strange that sometimes religions tend to believe that they have a monopoly on God and that’s where fanaticism comes in. But if they examine the concepts of God in their own traditions, they will find that the traditions insist that one cannot know God fully.
Allow me to elaborate this point with an example from Islam, since some members of this tradition have been associated with many acts of terrorism in recent times. The fanatic member of this tradition is out to get the infidel, but in order to define someone as an infidel, we need to know who a true Muslim is. At this point a crucial distinction in Islam between the legal and theological identity of a Muslim becomes crucial. According to Islamic law, any person who recites the Islamic confession of faith in good faith in the presence of witnesses must be accepted as a Muslim and may not be denied access to a gathering of Muslims. He or she may not observe all the obligations of being a Muslim, such as performing the five prayers daily, but that only means that the person is not a good Muslim and cannot mean that she is not a Muslim. Thus, while the distinction between a Muslim and a non-believer is fairly clear in legal terms, the theological understanding of who is a Muslim is much more subtle. Whether one is a true believer or not is known only to God, and one and oneself only really know whether one is a true believer or not in the presence of God on the Day of Judgement. One can see how easy it is to fall in the gulf between these two understandings.
Perhaps a distinction needs to be drawn between truth and certainty. Often, when we think we are seeking truth, we are really seeking certainty. If such is the case then, yes, there is great potential for fanaticism in a faith, if we arrive at a conclusion and feel that it is absolutely certain. But the genuine seeker after truth realizes that we ourselves cannot know everything conclusively, except perhaps for the conclusion that ‘God is.’ Admittedly, there is a discomfort involved here. But if we can live with it—and all genuine faith recognises that we have to—then we have a built-in check against fanaticism, in faith itself.
Another distinction gains importance in this context. Whether one is a person of faith or a fanatic also depends on our attitude towards other people of faith. If we are certain that the people of other faiths are condemned, and abide by the ‘legal’ conception of one’s identity, then we have no purchase on our spirituality. If, however, we realise that only God can pronounce such a judgement and not mere human beings, then, as people of faith, it might be easier for us to understand that there are other people who are also people of faith like us. And that if we deny them their right to their faith, then in a sense we are questioning our own faith, or at least our humanity. Actually, when you become a fanatic, then in a sense, instead of worshiping God, you start playing God. Thus, like any other passion, even religious or moral passion can blind a person.
The writer is the Birks Professor of Comparative Religion at the McGill University in Montréal, Canada. He is also associated with the Nalanda University in India. The views expressed are personal.
The difference between faith and fanaticism runs along similar lines. Fanaticism results from being blinded by the intensity of the luminosity of one’s own religious tradition by standing too close to it, instead of seeing the whole world transfigured in its light. The person of faith also stands close to his or her tradition but lives in the light, not in darkness. Unlike the fanatic, the person of faith realises that faith, almost by definition, is faith in things unseen, and that when we say we have faith in God, we also acknowledge that we cannot quite really know the whole of God. Some would even say we cannot know God at all, but we can relax that position and say that we can know God in some ways.
