The Golden Mosque and the Preachers of Death
It’s an underappreciated fact that the current terrorist episode is most fundamentally a civil war, a war of Muslim against Muslim over the soul of Islam, which for a variety of reasons has spilled out of the Muslim world and into the rest of it. Wars of this sort lead inevitably to euphemism, reticence, and rationalization intended to paper over the reality of the conflict: brothers find it hard to admit that they really are making war against each other.The destruction of the Golden Mosque in Samarra provides a dramatic, if sickening, illustration of this fact. Much will be made about the relation between the destruction of the mosque and the sectarian violence that has (and will) follow it, about who exactly is to blame for its destruction, and the like. But important as these political issues may be, there is a moral and philosophical point worth making over and above them.
The destruction of this mosque is the last tenuous pretense of the Islamists' claim to be fighting imperialism in the name of Islamic jihad. This is, I realize, a statement easily susceptible of misinterpretation, so let me stipulate that in asserting it, I don't mean to be denying the connection between Islamism and Islamic jihad, much less to be praising either thing.
What I mean is that for about a decade now, Islamists have justified their atrocities against non-Muslims by citing the depredations of non-Muslims against Islam. Muslims killed in that struggle were considered collateral damages. But contemporary Islamism has by now reached a level of incoherence so pervasive, and a form of nihilism so intense, that it cannot even manage to abide by the murderous norms of an anti-Western jihad against"imperialism." It has become an explicit jihad of Muslim against Muslim unconstrained by norms of any kind. When Muslims begin to target mosques in the name of jihad, I think we've reached a reductio ad absurdum of Islamism beyond which it is simply impossible to go.
Having once been an orthodox, believing Muslim I find myself almost at the limits of my imaginative capacities in trying to grasp the mentality of a Muslim capable of such a thing. A Muslim capable of flying a 757 into the World Trade Center or Pentagon is perfectly imaginable to me. A Muslim capable of blowing up the Golden Mosque is not.
But maybe one needn't strain so much. We shouldn't forget that the principle behind the macabre absurdity of the destruction of the Golden Mosque is endorsed in the Qur'an itself."What is this life," asks Surah An'am,"but play and amusement? But best is the Home in the Hereafter, for those who are righteous. Will ye not then understand?" (6:32).
The thing to"understand" is that if this life is merely an instrumental means to the next, so is everything and everyone in it. The implication is that if someone or something stands in the way of what you take to be your salvation, your job is to sweep it out of the way and let God deal with it later. If the thing is a building, it may well have to be destroyed; if it's a person, it may well have to be killed. If it is a person in a building, both things may have to be annihilated in one fell swoop.
But what if the thing is a mosque and the people in question are Muslims? In that case, one simply has to deny those very facts: the Muslims must be turned into infidels, and the mosque must be regarded as a den of iniquity. Nor will the beauty of the mosque count for anything: beauty is merely temporal, and infidel beauty is merely seduction and temptation.
Once you get that far, you'll be capable of blowing up the Askariya Mosque without any qualms for what would have been utterly obvious to anyone in their right mind: that you've just blown up one of the most beautiful mosques on Earth in the name of Islam.
One might complain that there's too much pretending required here to make my Muslim mosque-bomber's thoughts intelligible. Who can ignore so much of reality and yet function as a human being? Answer: a person of faith. Never forget that pretending is the very heart of all religious faith--Jewish, Christian or Muslim. Faith is the suspension of reason, and every suspension of reason is, quite literally, a form of make-believe.
The form of make-believe that posits a perfect hereafter is in fact the perfect recipe for the abdication of scruples about this world, or regret or guilt about their violation:"for verily the hereafter will be better for thee than the present," or so we are told in Surah ad-Dhuha (93:4), which means, ironically enough,"glorious morning light." Anyone who has seen pictures of the Golden Mosque in the glorious light of this world may want to make some mental comparisons to the glorious if ghostly light of the promised hereafter.
I'm reminded of the repeated use of metaphors of light and color in Wallace Stevens's"Esthetique du Mal," but especially these lines:
The greatest poverty is not to live
In a physical world, to feel that one's desire
Is too difficult to tell from despair. Perhaps
After death, the non-physical people, in paradise
Itself non-physical, may by chance observe
The green corn gleaming and experience
The minor of what we feel.
Chances are they won't. And chances are they will neither observe the golden dome of the Askariya mosque gleaming, nor experience the minor of what some of us felt when it stood.
People have sometimes wondered whether terrorism is inspired by poverty and despair. It is, but not quite in the sense to which its apologists and excuse-makers allude. The poverty in question is the one that arises from eminently physical people whose incapacity to distinguish desire from despair gives them the ardent wish to become non-physical people—to become disembodied spirits in a confabulated realm beyond the one we all actually inhabit. The problem is that they can't seem to keep their fantasy to themselves. They have an inveterate habit--derived from the very nature of the fantasy--to inflict it on everyone.
And here I'm reminded of some lines from Nietzsche's Zarathustra, to whom I give the last word on this subject:
There are preachers of death: and the earth is full of those to whom departure from life must be preached.
The earth is full of the superfluous, life has been corrupted by the many-too-many. Let them be lured by 'eternal life' out of this life.
Yellow men or black men: that is what the preachers of death are called. But I want to show them to you in other colors.
There are the dreadful creatures who carry a beast of prey around within them, and have no choice except lusts or self-mortification. And even their lusts are self-mortification.
They have not yet even become men, these dreadful creatures. Let them preach departure from life and depart themselves! …
They would like to be dead, and we should approve their wish! Let us guard against awakening these dead men and damaging these living coffins…
But they want to escape from life: what is it to them that, with their chains and gifts, they bind others still more firmly to it? …
Everywhere resound the voices of those who preach death: and the earth is full of those to whom death must be preached.
Or 'eternal life': it is all the same to me—provided they pass away quickly!
Thus spoke Zarathustra.