When discussing ISIS, President Obama refuses to label its members as “Islamic extremists” and has stressed that the United States is not at war with Islam. Not surprisingly, some of his critics and political opponents have taken issue with this and often insist on labeling the members of ISIS as Islamic extremists or Islamic terrorists. Graeme Wood has, rather famously, argued that ISIS is an Islamic group and is, in fact, adhering very closely to its interpretations of the sacred text.
Laying aside the political machinations, there is a rather interesting philosophical and theological question here: who decides who is a Muslim? Since I am not a Muslim or a scholar of Islam, I will not be examining this question from a theological or religious perspective. I will certainly not be making any assertions about which specific religious authorities have the right to say who is and who is not a true Muslim. Rather, I am looking at the philosophical matter of the foundation of legitimate group identity. This is, of course, a variation on one aspect of the classic problem of universals: in virtue of what (if anything) is a particular (such as a person) of a type (such as being a Muslim)?
Since I am a metaphysician, I will begin with the rather obvious metaphysical starting point. As Pascal noted in his famous wager, God exists or God does not.
If God does not exist, then Islam (like all religions that are based on a belief in God) would have an incorrect metaphysics. In this case, being or not being a Muslim would be a social matter. It would be comparable to being or not being a member of Rotary, being a Republican, a member of Gulf Winds Track Club or a citizen of Canada. That is, it would be a matter of the conventions, traditions, rules and such that are made up by people. People do, of course, often take this made up stuff very seriously and sometimes are quite willing to kill over these social fictions.
If God does exist, then there is yet another dilemma: God is either the God claimed (in general) in Islamic metaphysics or God is not. One interesting problem with sorting out this dilemma is that in order to know if God is as Islam claims, one would need to know the true definition of Islam—and thus what it would be to be a true Muslim. Fortunately, the challenge here is metaphysical rather than epistemic. If God does exist and is not the God of Islam (whatever it is), then there would be no “true” Muslims, since Islam would have things wrong. In this case, being a Muslim would be a matter of social convention—belonging to a religion that was right about God existing, but wrong about the rest. There is, obviously, the epistemic challenge of knowing this—and everyone thinks he is right about his religion (or lack of religion).
Now, if God exists and is the God of Islam (whatever it is), then being a “true” member of a faith that accepts God, but has God wrong (that is, all the non-Islam monotheistic faiths), would be a matter of social convention. For example, being a Christian would thus be a matter of the social traditions, rules and such. There would, of course, be the consolation prize of getting something right (that God exists).
In this scenario, Islam (whatever it is) would be the true religion (that is, the one that got it right). From this it would follow that the Muslim who has it right (believes in the true Islam) is a true Muslim. There is, however, the obvious epistemic challenge: which version and interpretation of Islam is the right one? After all, there are many versions and even more interpretations—and even assuming that Islam is the one true religion, only the one true version can be right. Unless, of course, God is very flexible about this sort of thing. In this case, there could be many varieties of true Muslims, much like there can be many versions of “true” runners.
If God is not flexible, then most Muslims would be wrong—they are not true Muslims. This then leads to the obvious epistemic problem: even if it is assumed that Islam is the true religion, then how does one know which version has it right? Naturally, each person thinks he (or she) has it right. Obviously enough, intensity of belief and sincerity will not do. After all, the ancients had intense belief and sincerity in regard to what are now believed to be made up gods (like Thor and Athena). Going through books and writings will also not help—after all, the ancient pagans had plenty of books and writings about what we regard as their make-believe deities.
What is needed, then, is some sort of sure sign—clear and indisputable proof of the one true view. Naturally, each person thinks he has that—and everyone cannot be right. God, sadly, has not provided any means of sorting this out—no glowing divine auras around those who have it right. Because of this, it seems best to leave this to God. Would it not be truly awful to go around murdering people for being “wrong” when it turns out that one is also wrong?
If God exists and is even somewhat benevolent then he couldn’t be too picky about correct versions as He would know what the believer actually thought and why the believer believed so. God would then understand that the believer couldn’t believe otherwise, unless God wasn’t benevolent and instead was tricky,in which case that sort of God isn’t worth acknowledging. The same would apply in the case of non believers as god would know that they not only didn’t believe but couldn’t believe, and he would be cool with that too(unless he is the sensitive type and a bit insecure).
Michael LaBossiere says
Good point. If God is good, He would most likely not be too harsh with people for small errors in theology. Lewis had an interesting take on this matter in his Narnia stories.
“Nevertheless, it is better to see the Lion and die than to be Tisroc of the world and live and not to have seen him. But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son thou art welcome. But I said, Alas, Lord, I am no son of thine but the servant of Tash. He answered, Child, all the service thou hast done to Tash, I account as service done to me. Then by reasons of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, Lord, is it then true, as the Ape said, that thou and Tash are one? The Lion growled so that the earth shook (but his wrath was not against me) and said, It is false. Not because he and I are one, but because we are opposites, I take to me the services which thou hast done to him. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man swear by Tash and keep his oath for the oath’s sake, it is by me that he had truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted. Dost thou understand, Child? I said, Lord, thou knowest how much I understand. But I said also (for the truth constrained me), Yet I have been seeking Tash all my days. Beloved, said the Glorious One, unless thy desire had been for me thou wouldst not have sought so long and so truly. For all find what they truly seek.”
God has provided a means of sorting this out… a sure sign–clear and indisputable proof of the one true view–the resurrection of Jesus Christ from the dead:
Saint Paul Addresses the Areopagus
“Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” ~ Saint Paul (Acts 17:29-31)
Don’t most people just tend to believe what their parents and surrounding society believe? No one really has a free choice in the matter as we are generally imprinted in infancy with our core beliefs. There are cases of course where people do revolt or radically change their beliefs but that is a result of other psychological processes. Sometimes that is because of a crisis of some sort, or simply a desire to rebel and stick it to parents or society or something.
I think so. That’s why Saint Paul was proclaiming the Gospel on the Areopagus.