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December 8, 2014 Monday
Hitler and Jihad
Andrew Bostom
A recent report (summarized in translationhere) by the Hamburg
intelligence service "the Office for the Protection of the
Constitution [Verfassungsschutz] " stressed the hostility of the
neo-Nazi North German Action Office toward Anti-Islamification
efforts in Cologne. At the North German Action Office s [Aktionsbüro
Norddeutschland], campaigns pagewebsite, links arefeaturedwith
titles such as National Socialists in Lower Saxony, Free! Social!
National!, and May 1 " Day of struggle for national Socialism.
TheHamburg domestic intelligencereport noted the neo-Nazi group s
repeated allusions "commonplace in Nazi analyses "to the American
east coast, which are meant to characterize Jewish domination of
America and, by extension, the world. And ina statement published on
its website(German link) September 25, 2008, five days after an
Anti-Islamification Congress was banned by Cologne municipal
authorities, the North German Action Officeelucidatedits solidarity
with the global jihad:
Inasmuch as it is a determined opponent of the western-plutocratic
one-world policy, we regard Islam, globally considered, as an ally
against the mammonistic dominance of the American east coast.The
freedom of nations is not threatened by Islam, but rather by the
imperialism of theUSAand its vassals fromJerusalemtoBerlin.
Such concordance between Nazism and jihadism reflects an historical
continuum evident since the advent of the Nazi movement. This nexus
was already apparent in Hitler s own observations from 1926,
elaborated upon over the following decades by both the Nazi leader,
and other key Nazi officials, and ideologues. Not surprisingly, there
are two predominant, recurring themes in this discourse:jihad as total
war, and theannihilationist jihad against the Jews.
Perhaps the earliest recorded evidence of Hitler s serious interest in
the jihad was provided by Muhammad Inayat Allah Khan [who adopted
the pen name al-Mashriqi " the Orientalist or the Sage of the
East ]. Born in the Punjab in 1888, al-Mashriqi was a Muslim polymath
who attended Cambridge on a government scholarship, and excelled in
the study of oriental languages, mathematics, engineering, and the
sciences.
Not only did Mashriqi translate the standard abridged version ofMein
Kampf(then commonly available) from English into Urdu, during one of
his sojourns in Europe, which included time spent in Berlin, he met
Hitler in the early years of the Fuehrer s leadership of the National
Socialist [Nazi] Party. Their meeting took place in 1926 at the
National Library. Here is the gist of Mashriqi s report on his
interaction with Hitler as described in a letter to the renowned
scholar of Indian Islam,J.M.S. Baljon:
I was astounded when he [Hitler] told me that he knew about my
Tazkirah. The news flabbergasted me. . . I found him very congenial
and piercing.
He discussed Islamic Jihad with me in details.In 1930 I sent him my
Isharat concerning the Khaksar movement with a picture of a
spade-bearer Khaksar at the end of that book. In 1933 he started his
Spade Movement.
Mashriqi also wrote this independent summary of his 1926 encounter
withHitler on May 31, 1935:
If I had known that this was the very man who was to become Germany s
savior I would have fallen around Hitler s neck, but on the occasion I
was engaged in small talk and tried to find out what he understood
about Germany s weakness at the time. Professor [Weil, the host] said,
introducing Hitler to me: This is also a very important man, an
activist from the Worker s Party. We shook hands and Hitler said,
pointing to a book that was lying on the table: I had a chance to
read youral-Tazkirah. Little did I understand at that time, what
should have been clear to me when he said these words!
The astonishing similarities "or shall we say the unintentional
similarity between two great minds "between Hitler s great book and
the teachings of myTazkirahandIsharatembolden me, because the fifteen
years of struggle of the author {Hitler] of My Struggle [Mein
Kampf]have now actually led his nation back to success. But
onlyafterleading his nation to theintended goal, has he disclosed his
movement s rules and obligations to the world; onlyafter fifteen years
has he made the means of success widely known. It is possible that
hehas arrived at those means and doctrines by trial and error, but it
should be absolutelyclear thatMashriqi[referring to himself in the
third person] has identified those meansand doctrines inal-Tazkiraha
full nine years and in the Isharat a full three years before the
success of the Nazi movement, simply by following the shining guidance
of the Holy Koran.
Mashriqi founded the Khaksar Movement, an Indian Muslim separatist
(i.e., promoting the Pakistan idea ), and global jihad supremacist
organization. Its ethos is revealed in Mashriqi s writings (for
example, hisQaul-i-Faysel): ¦we {Muslims] have again to dominate
the whole world. We have to become its conqueror and its rulers. His
widely circulated pamphletIslam ki Askari Zindagifurther declared:
The Koran has proclaimed in unequivocal words to the world that the
Prophet was sent with the true religion and definite instruction that
he should make all other religions subservient to this religion
[Islam] ¦
Mashriqi emphasized repeatedly in his pamphlets and published articles
that the verity of Islam could be gauged by the rate of theearliest
Muslim conquestsin the glorious first decades after the Muslim prophet
Muhammad s death (Mashriqi s estimate is 36,000 castles in 9 years,
or 12 per day ). He asserted Nearly three-quarters of the Koran
concerns conquest, jihad (holy war), and related themes. And Mashriqi
reminded that the Koran promises hellfire to all those who do not
participate inJihad bi-l-saif( jihad with the sword ), or object to
it. Mashriqi also believed the Koran s jihad verses confirmed that if
a Muslim fought for the cause of Islam, this action alone was
sufficient for his salvation, requiring no other good deeds. According
to Mashriqi, Islam s five pillars "the confession of the oneness of
Allah and Muhammad s prophetic mission, the ritual prayer five times
daily, the pilgrimage (haj) to Mecca, the giving of alms, and the fast
in the month of Ramadan "were all aspects of military exercise: the
confession of faith actually meant that the true Muslim had to forsake
all worldly gains in the interest of military revival, prayer (to be
performed in uniform and in a regimented way) was a kind of military
drill, the haj was something like a grand counsel of Muslim soldiers
where plans against enemies could be formulated, the fast was a
preparation for the deprivations of siege warfare, the giving of alms,
lastly, was a means of raising funds for Muslim re-armament. In short,
he stated, To leave the martial way of life is tantamount to leaving
Islam.
But it was the Ten Principles Mashriqi elucidated in theTazkirah
"the work Hitler discussed with him in 1926 "which produced a
quintessential message of Islam enshrining the ideals of militaristic
nation-building. This vision sounded almost identical to sections of
Hitler sMein Kampf(compare to Adolf Hitler,Mein Kampf, pp. 169-179,
Reynal and Hitchcock trans, 1941) "certainly in the following
paraphrase fromal-Tazkirahprepared by some of Mashriqi s colleagues
for foreign consumption:
A persistent application of, and action on these Ten Principles is the
true significance of fitness in the Darwinian [sic] principle of
Survival of the Fittest , and a community of people which carries
action on these lines to the very extremist limits has every right
toremain a predominant race on this Earth forever, has claim to be the
ruler of the world for all time. As soon as any or all of these
qualities deteriorate in a nation, she begins to lose her right to
remain and Fitter people may take her place automatically under the Law
of Natural Selection.
Albert Speer, who was Hitler s Minister of Armaments and War
Production, wrote a contrite memoir of his World War II experiences
while serving a 20-year prison sentence imposed by the Nuremberg
tribunal. Speer s narrative includes a discussion which captures
Hitler s effusive praise for Islam, ¦a religion that believed in
spreading the faith by the sword and subjugating all nations to that
faith. Such a creed was perfectly suited to the Germanic temperament.
Hitler, according to Speer s account, repeatedly expressed the
conviction that, The Mohammedan religion ¦would have been much more
compatible to us than Christianity. Why did it have to be Christianity
with its meekness and flabbiness? These sentiments were also expressed
by Hitler to Dr. Herman Neubacher,the first Nazi Mayor of Vienna, and
subsequently, a special delegate of the Nazi regime in southeastern
Europe. Neubacher wrote that Hitler had told him Islam was a male
religion, and reiterated the belief that the Germans would have been
far more successful conquerors had they adopted Islam in the Middle
Ages.Additional confirmation of Hitler s very favorable inclination
towards Islam is provided by General Alexander Loehr, a Lutwaffe
commander (executed in 1947 for the mass-murders of Yugoslav
civilians). Loehr maintained a smiling Hitler had told him that Islam
was such a desirable creed the Fuehrer longed for it to become the
official SS religion.
Hitler appears to have viewed theuniquely Islamic institution of
jihadas an appropriate model for waging genocidal, total war. During
the mid to late 19thcentury, jihad total war campaigns "adapted to the
conditions of modern warfare "were waged by the Ottoman Empire against
its Bulgarian and Armenian Christian minorities. The Ottoman tactics
included innumerable atrocities, mass slaughter, and extensive,
murderous deportations. Official Ottoman jihad declarations during
World War I assured that the genocidal aspects of Islamic doctrine
were updated by the application of modern total war offensive
doctrines, and directed at the Armenians, in particular.
Thisjihad-inspired policy begotrazzias (raids), massacres of
villagers, massacres of Armenian conscripts in work battalions, and
mass deportations "all representative of an overall total-war strategy
implemented by the Ottoman state, and military high command.
And the disintegratingOttoman Empire s World War I jihad genocide
against its Armenian minority, specifically, served as an
inspirational precedent to Hitler. During August of 1939, Hitler gave
speeches in preparation for the looming invasion of Poland which
admonished his military commanders to wage a brutal, merciless
campaign, and assure rapid victory. Hitler portrayed the impending
invasion as the initial step of a vision to secure the living space
we need, and ultimately, redistribute the world. In an explicit
reference to the Armenians, Who after all is today speaking of the
destruction of the Armenians?, Hitler justified their annihilation
(and the world s consignment of this genocide to oblivion) as an
accepted new world order because, The world believes only in
success.
Vahakn Dadrian "the foremost scholar of the Armenian genocide
"observes that although Hitler s motives in seeking to destroy the
Jews were not identical with those of the Ottoman Turks in their
attempts to eliminate the Armenians, ¦the two victim nations share
one common element in Hitler s scheme of things: their extreme
vulnerability. Moreover, Hitler emphasized the urgent task, ¦of
protecting the German blood from contamination, not only of the Jewish
but also of the Armenian blood. Predictable impunity "the ease with
which the Armenian genocide was committed and how the perpetrators
escaped retributive justice "clearly impressed Hitler and his
henchmen, considering a similar action against the Jews. Indeed, the
German Jew,Richard Lictheimwho as a young Zionist leader had
negotiated with Ottoman leaders in Turkey during World War I,
characterized the ¦cold-bloodedly planned extermination of over one
million Armenians ¦[as] akin to Hitler s crusade of destruction
against the Jews ¦ And as historianAbram Sacharnoted, ¦the
genocide was cited approvingly twenty-five years later by the Fuehrer
¦who found the Armenian solution an attractive precedent.
Heinrich Himmler, head of the SS (Nazi Secret Service), and eventually
all German police forces,was another champion of Islam s singular
bellicosity. Accordingly, Himmler foresaw that within the framework of
the Waffen-SS, several Muslim divisions would be createdto wage jihad
shoulder to shoulder with Nazi and Axis power soldiers. Himmler was
the guiding force behind the establishment of aWaffen-SS 13th(later
dubbed Handzar) Division "comprised exclusively of Muslims from Bosnia
and Herzegovina.He arguedin support of the creation of this Muslim
division that the global Islamic community (umma) was very sympathetic
to Nazism, and that the targeted Balkan Muslims had a special
consciousness of their Muslim Bosnian-Herzegovinian identity.
Indeed,Himmler and his collaborators believedthat these Balkan Muslims
were ideally suited to forge a nexus between the Nazi Germanic
racial north, and the Islamic east.SS General Gottlob Berger
describedhow Himmler s creation of the Handzar division was the
apotheosis of this vision:
For the first time a connection is being established between Islam and
National Socialism on an open, honest base, since it will be ruled
from the North where blood and race are concerned, and from the East
ideologically and spiritually.
As the ultimate fulfillment of his vision, Himmler also strove to
re-create a contemporary version of the Ottoman Muslimdevshirmelevy,
and form a modernjanissarycorps, not only in Bosnia-Herzegovina, but
the Sanjak (regions in Serbia and Montenegro), most of Croatia, and
the major part of Srem (which includes provinces in Serbia and Croatia
between the Danube and Sava rivers).Historian Jennie Lebel
describesthis effort:
In order to supply the Reich on time with a loyal population for
this planned SS border area [i.e., as outlined above in
Bosnia-Herzegovina, Croatia, and Serbia], Himmler gave orders to
collect children, male and female, who had been left without one or
both parents and send them to Germany in order to create a kind of
Janissaries and the future soldiers and soldiers women of the old
military border of the Reich. The collection of the children was to
be taken care of by the commanders of the Waffen-SS divisions. They
had to report once monthly to Himmler personally on the number of
children collected. This was stated in two letters by Himmler, one
addressed to General Arthur Phleps on May 20, 1944, and the other to
General Gottlob Berger on July 14 of the same year. Copies were sent
to General Kammerhofer, SS representative for the NDH [Croatia], to
General Erwin Rosener in Slovenia, General Hermann Behrends in Serbia
and General Herman Foegellein, liason officer of the Waffen-SS with
Hitler.
Hajj Amin el-Husseini "the pre-eminent Arab Muslim leader of the World
War II era "was viewed by Hitler (and also the Waffen-SS) "as a
Muslim Pope. For example, the Nazi regime promoted this former Mufti
of Jerusalem in an illustrated biographical booklet (printed in Berlin
in 1943) which declared him Muhammad s direct descendant, an Arab
national hero, and the incarnation of all ideals and hopes of the
Arab nation.
OnJune 30, 1922, a joint resolution of both Houses of Congressof the
United States unanimously endorsed the Mandate for Palestine,
confirming the irrevocable right of Jews to settle in the area of
Palestine "anywhere between the Jordan River and the Mediterranean
Sea. The Congressional Record contains a statement of support from New
York Rep. Walter Chandler which includes an observation, about
Turkish and Arab agitators ¦ preaching a kind of holy war [jihad]
against ¦the Jews of Palestine. During this same era within
Palestine, a strong Arab Muslim irredentist current "epitomized by
Hajj Amin el-Husseini "promulgated the forcible restoration of Shari
a-mandated dhimmitude for Jews via jihad. Indeed, two years before he
orchestrated the murderous anti-Jewish riots of 1920, i.e., in 1918,
Hajj Amin el-Husseini stated plainly to a Jewish co-worker (at the
Jerusalem Governorate), I.A. Abbady,
This was and will remain an Arab land ¦the Zionists will be massacred
to the last man ¦Nothing but the sword will decide the future of this
country.
Despite his role in fomenting the1920 pogroms against Palestinian
Jews, el-Husseini was pardoned, and subsequently appointed Mufti of
Jerusalem by the British High Commissioner, in May 1921, a title he
retained, following the Ottoman practice, for the remainder of his
life.Throughout his public career, the Mufti relied upon traditional
Koranic anti-Jewish motifs to arouse the Arab street. For example,
during the incitement which led to the 1929 Arab revolt in Palestine,
he called for combating and slaughtering the Jews , not merely
Zionists. In fact, most of the Jewish victims of the 1929 Arab revolt
were Jews from the centuries old dhimmi communities (for eg., in
Hebron), as opposed to recent settlers identified with the Zionist
movement. With the ascent of Nazi Germany in the 1930s and 1940s, the
Mufti and his coterie intensified their anti-Semitic activities to
secure support from Hitler s Germany (and later Bosnian Muslims, as
well as the overall Arab Muslim world), for a jihad to annihilate the
Jews of Palestine. Following his expulsion from Palestine by the
British, the Mufti fomented a brutal anti-Jewish pogrom in Baghdad
(1941), concurrent with his failed effort to install a pro-Nazi Iraqi
government. Escaping to Europe after this unsuccessful coup attempt,
the Mufti spent the remainder of World War II in Germany and Italy.
>From this sanctuary, he provided active support for the Germans by
recruiting Bosnian Muslims, in addition to Muslim minorities from the
Caucasus, for dedicated Nazi SS units. The Mufti s objectives for
these recruits, and Muslims in general, were made explicit during his
multiple wartime radio broadcasts from Berlin, heard throughout the
Arab world: an international campaign of genocide against the Jews.
For example, during his March 1, 1944 broadcast he stated: Kill the
Jews wherever you find them. This pleases God, history, and religion.
Hajj Amin made an especially important contribution to the German war
effort in Yugoslovia where the Bosnian Muslim SS units he recruited
(in particular the Handzar Division) brutally suppressed local Nazi
resistance movements. The Mufti s pamphlet entitled, Islam and the
Jews , was published by the Nazis in Croatian and German for
distribution during the war to these Bosnian Muslim SS units. This
incendiary document hinged upon antisemitic motifs from the Koran (for
example, 5:82), and the hadith (including Muhammad s alleged poisoning
by a Khaybar Jewess), and concluded with theapocalyptic canonical
hadithdescribing the Jews annihilation. And Jan Wanner has observed
that,
His [the Mufti s] appeals ¦addressed to the Bosnian Muslims were
¦close in many respects to the argumentation used by contemporary
Islamic fundamentalists ¦the Mufti viewed only as a new interpretation
of the traditional concept of the Islamic community (umma), sharing
with Nazism common enemies.
This hateful propaganda served to incite the slaughter of Jews, and
(Serb) Christians as well. Indeed, the Bosnian Muslim Handzar SS
Division was responsible for the destruction of whole Bosnian Jewish
and Serbian communities, including the massacre of Jews and Serbs, and
the deportation of survivors to Auschwitz for extermination. However,
these heinous crimes, for which the Mufti bears direct responsibility,
had only a limited impact on the overall destruction of European Jewry
when compared with his nefarious wartime campaign to prevent Jewish
emigration from Europe to Palestine. Wanner, in his 1986 analysis of
the Mufti s collaboration with Nazi Germany during World War II,
concluded,
¦the darkest aspect of the Mufti s activities in the final stage of
the war was undoubtedly his personal share in the extermination of
Europe s Jewish population. On May 17, 1943, he wrote a personal
letter to Ribbentrop, asking him to prevent the transfer of 4500
Bulgarian Jews, 4000 of them children, to Palestine. In May and June
of the same year, he sent a number of letters to the governments of
Bulgaria, Italy, Rumania, and Hungary, with the request not to permit
even individual Jewish emigration and to allow the transfer of Jews to
Poland where, he claimed they would be under active supervision .
The trials of Eichmann s henchmen, including Dieter Wislicency who was
executed in Bratislava, Czechoslovakia, confirmed that this was not an
isolated act by the Mufti.
Invoking the personal support of such prominent Nazis as Himmler and
Eichmann, the Mufti s relentless hectoring of German, Rumanian, and
Hungarian government officials caused the cancellation of an estimated
480,000 exit visas which had been granted to Jews (80,000 from
Rumania, and 400,000 from Hungary). As a result, these hapless
individuals were deported to Polish concentration camps. A United
Nations Assembly document presented in 1947 which contained the Mufti
s June 28, 1943 letter to the Hungarian Foreign Minister requesting
the deportation of Hungarian Jews to Poland, includes this stark,
telling annotation: As a Sequel to This Request 400,000 Jews Were
Subsequently Killed. Moreover, in the Mufti smemoirs(Memoirs of the
Grand Mufti, edited by Abd al-Karim al-Umar, Damascus, 1999) he
describes what Himmler revealed to him during the summer of 1943
regarding the genocide of the Jews. Following pro forma tirades on
Jewish war guilt, Himmler told the Mufti that up to now we have
liquidated [abadna] around three million of them.
According to historianHoward M. Sachar, meetings the Mufti held with
Hitler in 1941 and 1942 lead to an understanding whereby Hitler s
forces would invade Palestine with the goal being ..not the
occupation of the Arab lands, but solely the destruction of
Palestin(ian) Jewry ¦ And in April, 2006, the director of the Nazi
research center in Ludwigsburg, Klaus-Michael Mallman, and Berlin
historian Martin Cueppers,revealedthat a murderous Einsatzgruppe
Egypt, connected to Rommel s Africa Korps, was stationed in Athens
awaiting British expulsion from the Levant, prior to beginning their
planned slaughter of the roughly 500,000 Jews in Palestine. This plan
was only aborted after Rommel s defeat by Montgomery at El Alamein,
Egypt, in October/November 1942.
The Mufti remained unrelenting in his espousal of a virulent
Judeophobic hatred as the focal tenet of his ideology in the aftermath
of World War II, and the creation of the State of Israel. And the
Mufti was also a committed supporter of global jihad movements, urging
a full struggle against the Hindus of India (as well as the Jews of
Israel) before delegates at the February 1951 World Muslim Congress:
We shall meet next with sword in hand on the soil of either Kashmir or
Palestine. Declassified intelligence documents from 1942, 1947, 1952,
and 1954 confirm the Mufti s own Caliphate desires in repeated
references from contexts as diverse as Turkey, Egypt, Jerusalem, and
Pakistan, and also include discussions of major Islamic Conferences
dominated by the Mufti, which were attended by a broad spectrum of
Muslim leaders literally representing the entire Islamic world
(including Shia leaders from Iran), i, e., in Karachi from February
16-19, 1952, and Jordanian occupied Jerusalem, December 3-9, 1953.
Viewed in their totality these data do not support the current
standard assessment of the Mufti as merely a Palestinian Arab
nationalist, rife with Jew hatred.
During an interview conducted in the late 1930s (published in 1939),
Karl Jung, the Swiss psychiatrist and founder of analytical
psychiatry, was asked ¦had he any views on what was likely to be
the next step in religious development? Jung replied, in reference to
the Nazi fervor that had gripped Germany,
We do not know whether Hitler is going to found a new Islam. He is
already on the way; he is like Muhammad. The emotion in Germany is
Islamic; warlike and Islamic. They are all drunk with wild god. That
can be the historic future.
Although now, inexplicably, almost ignored in their entirety, writings
produced for 100 years between the mid-19ththrough mid-20thcenturies,
by important scholars and intellectuals, in addition to Carl Jung "for
example, the historiansJacob BurckhardtandWaldemar Gurian, Protestant
theologianKarl Barth, and most notably, the renowned 20thcentury
scholar of Islamic Law,G.H. Bousquet "referred to Islam as a despotic,
or in 20thcentury parlance, totalitarian ideology.
Being imbued with fanaticism was the ultimate source of Muhammad s
great strength, and lead to his triumph as a despot, according to the
19thcentury Swiss historian Burckhardt:
Muhammad is personally very fanatical; that is his basic strength. His
fanaticism is that of a radical simplifier and to that extent is quite
genuine. It is of the toughest variety, namely doctrinaire passion,
and his victory is one of the greatest victories of fanaticism and
triviality. All idolatry, everything mythical, everything free in
religion, all the multifarious ramifications of the hitherto existing
faith, transport him into a real rage, and he hits upon a moment when
large strata of his nation were highly receptive to an extreme
simplification of the religious.
The Arabs, Burckhardt emphasizes, Muhammad s henchmen, were not
barbarians and had their own ingenuities, and spiritual traditions.
Muhammad s successful preaching among them capitalized upon an apparent
longing for supra-tribal unification, an extreme simplification.
Muhammad s genius, lies in divining this. Utilizing portions of the
most varied existing traditions, and taking advantage of the fact that
the peoples who were now attacked may also have been somewhat tired of
their existing theology and mythology, Muhammad ¦with the aid of at
least ten people, looks over the faiths of the Jews, Christians, and
Parsis [Zoroastrians], and steals from them any scraps that he can use,
shaping these elements according to his imagination. Thus everyone
found in Muhammad s sermons some echo of his accustomed faith. The very
extraordinary thing is that with all this Muhammad achieved not merely
lifetime success, the homage of Arabia, but founded a world religion
that is viable to this day and has a tremendously high opinion of
itself.
Burckhardt concludes that despite this achievement, Muhammad was not a
great man, although he accepts the understandable inclination,
¦to deduce great causes from great effects, thus, from Muhammad s
achievement, greatness of the originator. At the very least, one wants
to concede in Muhammad s case that he was no fraud, was serious about
things, etc. However, it is possible to be in error sometime with this
deduction regarding greatness and to mistake mere might for greatness.
In this instance it is rather the low qualities of human nature that
have received a powerful presentation. Islam is a triumph of
triviality, and the great majority of mankind is trivial ¦But
triviality likes to be tyrannical and is fond of imposing its yoke
upon nobler spirits. Islam wanted to deprive distinguished old nations
of their myths, the Persians of their Book of Kings, and for 1200
years it has actually prohibited sculpture and painting to
tremendously large populations.
University of Notre Dame historian Waldemar Gurian, a refugee, who
witnessed first hand the Communist and Fascist totalitarian movements
in Europe, concluded (circa 1945) that Hitler, in a manner analogous
to the 7thcentury precedent of Muhammad, had been the simplifier of
German nationalism.
Afanatical simplifierwho appeared as the unifier of various German
traditions in the service of simple national aims and who was seen by
many differing German groups "even by some people outside Germany "as
the fulfiller of their wishes and sharer of their beliefs, with some
distortions and exaggerations "such, as long as he had success, was
Adolf Hitler.
Based upon the same clear understandings, and devoid of our era s
dulling, politically correct constraints, Karl Barth, like Carl Jung
(cited earlier), offered this warning, also published in 1939:
[Karl Barth] Participation in this life, according to it the only
worthy and blessed life, is what National Socialism, as a political
experiment, promises to those who will of their own accord share in
this experiment. And now it becomes understandable why, at the point
where it meets with resistance, it can only crush and kill "with the
might and right which belongs to Divinity! Islam of old as we know
proceeded in this way.
It is impossible to understand National Socialism unless we see it in
fact as a new Islam [emphasis in original], its myth as a new Allah,
and Hitler as this new Allah s Prophet.
Investigative journalistJohn Roy Carlson s 1948-1950 interviewsof Arab
Muslim religious and political leaders provide consummate independent
validation of these Western assessments. Perhaps most revealing were
the candid observations of Aboul Saud, whom Carlson described as a
pleasant English-speaking member of the Arab League Office. Aboul
Saud explained to Carlson that Islam was an authoritarian
religio-political creed which encompassed all of a Muslim s spiritual
and temporal existence. He stated plainly,
You might describe Mohammedanism as a religious form of State
Socialism ¦The Koran give the State the right to nationalize industry,
distribute land, or expropriate the right to nationalize industry,
distribute land, or expropriate property. It grants the ruler of the
State unlimited powers, so long as he does not go against the Koran.
The Koran is our personal as well as our political constitution.
And after interviewing Muslim Brotherhood founder Hassan al-Banna
himself, who preached the doctrine of the Koran in one hand and the
sword in the other, Carlson observed:
It became clear to me why the average Egyptian worshipped the use of
force. Terror was synonymous with power! This was one reason why most
Egyptians, regardless of class or calling had admired Nazi Germany. It
helped explain the sensational growth of the Ikhwan el Muslimin
[Muslim Brotherhood]
In abrilliant, dispassionate contemporary analysis, Ibn Warraq
describes 14 characteristics of Ur Fascism as enumerated by Umberto
Eco, analyzing their potential relationship to the major determinants
of Islamic governance and aspirations, through the present. He adduces
salient examples which reflect the key attributes discussed by Eco:
the unique institution ofjihadwar; the establishment of a Caliphate
under Allah s vicegerent on earth, the Caliph "ruled by Islamic
Law, i.e., Shari a, a rigid system of subservience and sacralized
discrimination against non-Muslims and Muslim women, devoid of basic
freedoms of conscience, and expression. Warraq s assessment confirms
what G.H. Bousquet concluded (in 1950) from his career studying the
historical development and implementation of Islamic Law:
Islam first came before the world as a doubly totalitarian system. It
claimed to impose itself on the whole world and it claimed also, by
the divinely appointed Muhammadan law, by the principles of fiqh
[jurisprudence], to regulate down to the smallest details the whole
life of the Islamic community and of every individual believer ¦ the
study of Muhammadan Law (dry and forbidding though it may appear) ¦ is
of great importance to the world of today.
Thirty-fours years ago (1973/74)Bat Ye orpublished a remarkably
foresighted analysis of the Islamic antisemitism and resurgent
jihadism in her native Egypt, being packaged for dissemination
throughout the Muslim world. The primary, core Antisemitic and
jihadist motifs were Islamic, derived from Islam s foundational texts,
on to which European, especially Nazi elements were grafted. Nazi
academic and propagandist of exterminationJohannes von Leers writings
and personal career trajectory "as a favored contributor in Goebbel s
propaganda ministry, to his eventual adoption of Islam (as Omar Amin
von Leers) while working as an anti-Western, and
antisemitic/anti-Zionist propagandist under Nasser s regime from the
mid-1950s, until his death in 1965 "epitomizes this convergence of
jihad, Islamic antisemitism, and racist, Nazi antisemitism, as
described by Bat Ye or. Upon his arrival in Egypt in 1956, it was Hajj
Amin el-Husseini who welcomed von Leers, stating, We are grateful to
you for having come here to resume the struggle against the powers of
darkness incarnated by international Judaism. The ex-Mufti oversaw
von Leers formal conversion to Islam, and remained one of his
confidants. And von Leers described the origins of the Muslim
forename, Omar Amin, that he adopted as part of his conversion to
Islam in a November, 1957 letter toAmerican Nazi H. Keith Thompson,
I myself have embraced Islam and accepted the new forename Omar Amin,
Omar according to the great Caliph Omar who was a grim enemy of the
Jews, Amin in honor of my friend Hajj Amin el Husseini, the Grand
Mufti.
Already in essays published during 1938 and 1942, the first dating
back almost two decades before his conversion to Islam while in Egypt,
von Leers produced analyses focused primarily on Muhammad s
interactions with the Jews of Medina. These essays reveal his pious
reverence for Islam and its prophet, and a thorough understanding of
the sacralized Islamic sources for this narrative, i.e., the Koran,
hadith, and sira. which is entirely consistent with standard Muslim
apologetics.
Von Leers 1942 essay, for example, concludes by simultaneously
extolling the model of oppression the Jews experienced under
Islamic suzerainty, and the nobility of Muhammad, Islam, and the
contemporary Muslims of the World War II era, foreshadowing his own
conversion to Islam just over a decade later. And even earlier, in a
1938 essay, von Leers further sympathized with, the leading role of
the Grand Mufti of Jerusalem in the Arabians battles against
theJewish invasionin Palestine. Von Leers observes that to the pious
Muslim, ¦the Jew is an enemy, not simply an unbeliever who might
perhaps be converted or, despite the fact that he does not belong to
Islam, might still be a person of some estimation. Rather, the Jew is
the predestined opponent of the Muslim, one who desired to bring down
the work of the Prophet.
Until his death in 1965, von Leers remained unrepentant about the
annihilationist policies towards the Jews he helped advance serving
Hitler s Reich. Indeed he was convinced of the righteousness of the
Nazi war against the Jews, and as a pious Muslim convert, von Leers
viewed the Middle East as the succeeding battleground to seal the fate
of world Jewry. His public evolution over the course of three decades
illustrates starkly the shared centrality to these totalitarianisms
"both modern and ancient "of the Jews as first and last enemy
motif. Finally, anOctober 1957 US intelligence report on von Leers
writings and activities for Egypt and the Arab League confirmed his
complete adoption of the triumphalist Muslim worldview, desirous of
nothing less than the destruction of Judeo-Christian civilization by
jihad:
He [Dr. Omar Amin von Leers] is becoming more and more a religious
zealot, even to the extent of advocating an expansion of Islam in
Europe in order to bring about stronger unity through a common
religion. This expansion he believes can come not only from contact
with the Arabs in the Near East and Africa but with Islamic elements
in the USSR. The results he envisions as the formation of a political
bloc against which neither East nor West could prevail.
Fifty years later ignorance, denial, and delusion have engendered the
sorry state of public understanding of this most ominous conversion of
hatreds, by all its potential victims, not only Jews. This lack of
understanding is little advanced by the current spate of analyses
which seek Nazi roots of the cataclysmic September 11, 2001 acts of
jihad terrorism, and see Nazism as having introduced antisemitism
to an otherwise tolerant , even philosemitic Islamic world beginning
in the 1930s. Awkwardly forced, and ahistorical, these analyses
realign the Nazi cart in front of the Islamic steed which has driven
both jihad and Islamic antisemitism, since the 7thcentury advent of
the Muslim creed, particularly during the last decade of Muhammad s
life.
But even if all vestiges of Nazi militarism and racist antisemitism
were to disappear miraculously overnight from the Islamic world, the
living legacy of jihad war against non-Muslim infidels, and
anti-Jewish hatred and violence rooted in Islam s sacred texts "Koran,
hadith, and sira "would remain intact. The assessment and
understanding of the uniquely Muslim institution of jihad, and Islamic
antisemitism, begins with an unapologetic exposure of both the
injunctions sanctioning jihad war, and the anti-Jewish motifs
contained in these foundational texts of Islam. Yet while the West has
engaged in self-critical mea culpa, acknowledging its own
imperialistic past, shameful role in the slave trade, and antisemitic
persecution "taking steps to make amends where possible "the Islamic
nations remain in perpetual denial. Until Muslims acknowledge the ugly
realities of jihad imperialism, and anti-Jewish persecution in their
history, the past will continue to poison the present, and there will
be no hope of combating resurgent jihadism, and Islam s unreformed
theological hatred of Jews in modern times, from Morocco to Indonesia,
and within Muslim communities living in Western, and other non-Muslim
societies across the globe.
Link to original source:
http://archive.frontpagemag.com/readArticle.aspx?ARTID=32831
http://www.Newsreleasewire.com/64145
From: Baghdasarian
December 8, 2014 Monday
Hitler and Jihad
Andrew Bostom
A recent report (summarized in translationhere) by the Hamburg
intelligence service "the Office for the Protection of the
Constitution [Verfassungsschutz] " stressed the hostility of the
neo-Nazi North German Action Office toward Anti-Islamification
efforts in Cologne. At the North German Action Office s [Aktionsbüro
Norddeutschland], campaigns pagewebsite, links arefeaturedwith
titles such as National Socialists in Lower Saxony, Free! Social!
National!, and May 1 " Day of struggle for national Socialism.
TheHamburg domestic intelligencereport noted the neo-Nazi group s
repeated allusions "commonplace in Nazi analyses "to the American
east coast, which are meant to characterize Jewish domination of
America and, by extension, the world. And ina statement published on
its website(German link) September 25, 2008, five days after an
Anti-Islamification Congress was banned by Cologne municipal
authorities, the North German Action Officeelucidatedits solidarity
with the global jihad:
Inasmuch as it is a determined opponent of the western-plutocratic
one-world policy, we regard Islam, globally considered, as an ally
against the mammonistic dominance of the American east coast.The
freedom of nations is not threatened by Islam, but rather by the
imperialism of theUSAand its vassals fromJerusalemtoBerlin.
Such concordance between Nazism and jihadism reflects an historical
continuum evident since the advent of the Nazi movement. This nexus
was already apparent in Hitler s own observations from 1926,
elaborated upon over the following decades by both the Nazi leader,
and other key Nazi officials, and ideologues. Not surprisingly, there
are two predominant, recurring themes in this discourse:jihad as total
war, and theannihilationist jihad against the Jews.
Perhaps the earliest recorded evidence of Hitler s serious interest in
the jihad was provided by Muhammad Inayat Allah Khan [who adopted
the pen name al-Mashriqi " the Orientalist or the Sage of the
East ]. Born in the Punjab in 1888, al-Mashriqi was a Muslim polymath
who attended Cambridge on a government scholarship, and excelled in
the study of oriental languages, mathematics, engineering, and the
sciences.
Not only did Mashriqi translate the standard abridged version ofMein
Kampf(then commonly available) from English into Urdu, during one of
his sojourns in Europe, which included time spent in Berlin, he met
Hitler in the early years of the Fuehrer s leadership of the National
Socialist [Nazi] Party. Their meeting took place in 1926 at the
National Library. Here is the gist of Mashriqi s report on his
interaction with Hitler as described in a letter to the renowned
scholar of Indian Islam,J.M.S. Baljon:
I was astounded when he [Hitler] told me that he knew about my
Tazkirah. The news flabbergasted me. . . I found him very congenial
and piercing.
He discussed Islamic Jihad with me in details.In 1930 I sent him my
Isharat concerning the Khaksar movement with a picture of a
spade-bearer Khaksar at the end of that book. In 1933 he started his
Spade Movement.
Mashriqi also wrote this independent summary of his 1926 encounter
withHitler on May 31, 1935:
If I had known that this was the very man who was to become Germany s
savior I would have fallen around Hitler s neck, but on the occasion I
was engaged in small talk and tried to find out what he understood
about Germany s weakness at the time. Professor [Weil, the host] said,
introducing Hitler to me: This is also a very important man, an
activist from the Worker s Party. We shook hands and Hitler said,
pointing to a book that was lying on the table: I had a chance to
read youral-Tazkirah. Little did I understand at that time, what
should have been clear to me when he said these words!
The astonishing similarities "or shall we say the unintentional
similarity between two great minds "between Hitler s great book and
the teachings of myTazkirahandIsharatembolden me, because the fifteen
years of struggle of the author {Hitler] of My Struggle [Mein
Kampf]have now actually led his nation back to success. But
onlyafterleading his nation to theintended goal, has he disclosed his
movement s rules and obligations to the world; onlyafter fifteen years
has he made the means of success widely known. It is possible that
hehas arrived at those means and doctrines by trial and error, but it
should be absolutelyclear thatMashriqi[referring to himself in the
third person] has identified those meansand doctrines inal-Tazkiraha
full nine years and in the Isharat a full three years before the
success of the Nazi movement, simply by following the shining guidance
of the Holy Koran.
Mashriqi founded the Khaksar Movement, an Indian Muslim separatist
(i.e., promoting the Pakistan idea ), and global jihad supremacist
organization. Its ethos is revealed in Mashriqi s writings (for
example, hisQaul-i-Faysel): ¦we {Muslims] have again to dominate
the whole world. We have to become its conqueror and its rulers. His
widely circulated pamphletIslam ki Askari Zindagifurther declared:
The Koran has proclaimed in unequivocal words to the world that the
Prophet was sent with the true religion and definite instruction that
he should make all other religions subservient to this religion
[Islam] ¦
Mashriqi emphasized repeatedly in his pamphlets and published articles
that the verity of Islam could be gauged by the rate of theearliest
Muslim conquestsin the glorious first decades after the Muslim prophet
Muhammad s death (Mashriqi s estimate is 36,000 castles in 9 years,
or 12 per day ). He asserted Nearly three-quarters of the Koran
concerns conquest, jihad (holy war), and related themes. And Mashriqi
reminded that the Koran promises hellfire to all those who do not
participate inJihad bi-l-saif( jihad with the sword ), or object to
it. Mashriqi also believed the Koran s jihad verses confirmed that if
a Muslim fought for the cause of Islam, this action alone was
sufficient for his salvation, requiring no other good deeds. According
to Mashriqi, Islam s five pillars "the confession of the oneness of
Allah and Muhammad s prophetic mission, the ritual prayer five times
daily, the pilgrimage (haj) to Mecca, the giving of alms, and the fast
in the month of Ramadan "were all aspects of military exercise: the
confession of faith actually meant that the true Muslim had to forsake
all worldly gains in the interest of military revival, prayer (to be
performed in uniform and in a regimented way) was a kind of military
drill, the haj was something like a grand counsel of Muslim soldiers
where plans against enemies could be formulated, the fast was a
preparation for the deprivations of siege warfare, the giving of alms,
lastly, was a means of raising funds for Muslim re-armament. In short,
he stated, To leave the martial way of life is tantamount to leaving
Islam.
But it was the Ten Principles Mashriqi elucidated in theTazkirah
"the work Hitler discussed with him in 1926 "which produced a
quintessential message of Islam enshrining the ideals of militaristic
nation-building. This vision sounded almost identical to sections of
Hitler sMein Kampf(compare to Adolf Hitler,Mein Kampf, pp. 169-179,
Reynal and Hitchcock trans, 1941) "certainly in the following
paraphrase fromal-Tazkirahprepared by some of Mashriqi s colleagues
for foreign consumption:
A persistent application of, and action on these Ten Principles is the
true significance of fitness in the Darwinian [sic] principle of
Survival of the Fittest , and a community of people which carries
action on these lines to the very extremist limits has every right
toremain a predominant race on this Earth forever, has claim to be the
ruler of the world for all time. As soon as any or all of these
qualities deteriorate in a nation, she begins to lose her right to
remain and Fitter people may take her place automatically under the Law
of Natural Selection.
Albert Speer, who was Hitler s Minister of Armaments and War
Production, wrote a contrite memoir of his World War II experiences
while serving a 20-year prison sentence imposed by the Nuremberg
tribunal. Speer s narrative includes a discussion which captures
Hitler s effusive praise for Islam, ¦a religion that believed in
spreading the faith by the sword and subjugating all nations to that
faith. Such a creed was perfectly suited to the Germanic temperament.
Hitler, according to Speer s account, repeatedly expressed the
conviction that, The Mohammedan religion ¦would have been much more
compatible to us than Christianity. Why did it have to be Christianity
with its meekness and flabbiness? These sentiments were also expressed
by Hitler to Dr. Herman Neubacher,the first Nazi Mayor of Vienna, and
subsequently, a special delegate of the Nazi regime in southeastern
Europe. Neubacher wrote that Hitler had told him Islam was a male
religion, and reiterated the belief that the Germans would have been
far more successful conquerors had they adopted Islam in the Middle
Ages.Additional confirmation of Hitler s very favorable inclination
towards Islam is provided by General Alexander Loehr, a Lutwaffe
commander (executed in 1947 for the mass-murders of Yugoslav
civilians). Loehr maintained a smiling Hitler had told him that Islam
was such a desirable creed the Fuehrer longed for it to become the
official SS religion.
Hitler appears to have viewed theuniquely Islamic institution of
jihadas an appropriate model for waging genocidal, total war. During
the mid to late 19thcentury, jihad total war campaigns "adapted to the
conditions of modern warfare "were waged by the Ottoman Empire against
its Bulgarian and Armenian Christian minorities. The Ottoman tactics
included innumerable atrocities, mass slaughter, and extensive,
murderous deportations. Official Ottoman jihad declarations during
World War I assured that the genocidal aspects of Islamic doctrine
were updated by the application of modern total war offensive
doctrines, and directed at the Armenians, in particular.
Thisjihad-inspired policy begotrazzias (raids), massacres of
villagers, massacres of Armenian conscripts in work battalions, and
mass deportations "all representative of an overall total-war strategy
implemented by the Ottoman state, and military high command.
And the disintegratingOttoman Empire s World War I jihad genocide
against its Armenian minority, specifically, served as an
inspirational precedent to Hitler. During August of 1939, Hitler gave
speeches in preparation for the looming invasion of Poland which
admonished his military commanders to wage a brutal, merciless
campaign, and assure rapid victory. Hitler portrayed the impending
invasion as the initial step of a vision to secure the living space
we need, and ultimately, redistribute the world. In an explicit
reference to the Armenians, Who after all is today speaking of the
destruction of the Armenians?, Hitler justified their annihilation
(and the world s consignment of this genocide to oblivion) as an
accepted new world order because, The world believes only in
success.
Vahakn Dadrian "the foremost scholar of the Armenian genocide
"observes that although Hitler s motives in seeking to destroy the
Jews were not identical with those of the Ottoman Turks in their
attempts to eliminate the Armenians, ¦the two victim nations share
one common element in Hitler s scheme of things: their extreme
vulnerability. Moreover, Hitler emphasized the urgent task, ¦of
protecting the German blood from contamination, not only of the Jewish
but also of the Armenian blood. Predictable impunity "the ease with
which the Armenian genocide was committed and how the perpetrators
escaped retributive justice "clearly impressed Hitler and his
henchmen, considering a similar action against the Jews. Indeed, the
German Jew,Richard Lictheimwho as a young Zionist leader had
negotiated with Ottoman leaders in Turkey during World War I,
characterized the ¦cold-bloodedly planned extermination of over one
million Armenians ¦[as] akin to Hitler s crusade of destruction
against the Jews ¦ And as historianAbram Sacharnoted, ¦the
genocide was cited approvingly twenty-five years later by the Fuehrer
¦who found the Armenian solution an attractive precedent.
Heinrich Himmler, head of the SS (Nazi Secret Service), and eventually
all German police forces,was another champion of Islam s singular
bellicosity. Accordingly, Himmler foresaw that within the framework of
the Waffen-SS, several Muslim divisions would be createdto wage jihad
shoulder to shoulder with Nazi and Axis power soldiers. Himmler was
the guiding force behind the establishment of aWaffen-SS 13th(later
dubbed Handzar) Division "comprised exclusively of Muslims from Bosnia
and Herzegovina.He arguedin support of the creation of this Muslim
division that the global Islamic community (umma) was very sympathetic
to Nazism, and that the targeted Balkan Muslims had a special
consciousness of their Muslim Bosnian-Herzegovinian identity.
Indeed,Himmler and his collaborators believedthat these Balkan Muslims
were ideally suited to forge a nexus between the Nazi Germanic
racial north, and the Islamic east.SS General Gottlob Berger
describedhow Himmler s creation of the Handzar division was the
apotheosis of this vision:
For the first time a connection is being established between Islam and
National Socialism on an open, honest base, since it will be ruled
from the North where blood and race are concerned, and from the East
ideologically and spiritually.
As the ultimate fulfillment of his vision, Himmler also strove to
re-create a contemporary version of the Ottoman Muslimdevshirmelevy,
and form a modernjanissarycorps, not only in Bosnia-Herzegovina, but
the Sanjak (regions in Serbia and Montenegro), most of Croatia, and
the major part of Srem (which includes provinces in Serbia and Croatia
between the Danube and Sava rivers).Historian Jennie Lebel
describesthis effort:
In order to supply the Reich on time with a loyal population for
this planned SS border area [i.e., as outlined above in
Bosnia-Herzegovina, Croatia, and Serbia], Himmler gave orders to
collect children, male and female, who had been left without one or
both parents and send them to Germany in order to create a kind of
Janissaries and the future soldiers and soldiers women of the old
military border of the Reich. The collection of the children was to
be taken care of by the commanders of the Waffen-SS divisions. They
had to report once monthly to Himmler personally on the number of
children collected. This was stated in two letters by Himmler, one
addressed to General Arthur Phleps on May 20, 1944, and the other to
General Gottlob Berger on July 14 of the same year. Copies were sent
to General Kammerhofer, SS representative for the NDH [Croatia], to
General Erwin Rosener in Slovenia, General Hermann Behrends in Serbia
and General Herman Foegellein, liason officer of the Waffen-SS with
Hitler.
Hajj Amin el-Husseini "the pre-eminent Arab Muslim leader of the World
War II era "was viewed by Hitler (and also the Waffen-SS) "as a
Muslim Pope. For example, the Nazi regime promoted this former Mufti
of Jerusalem in an illustrated biographical booklet (printed in Berlin
in 1943) which declared him Muhammad s direct descendant, an Arab
national hero, and the incarnation of all ideals and hopes of the
Arab nation.
OnJune 30, 1922, a joint resolution of both Houses of Congressof the
United States unanimously endorsed the Mandate for Palestine,
confirming the irrevocable right of Jews to settle in the area of
Palestine "anywhere between the Jordan River and the Mediterranean
Sea. The Congressional Record contains a statement of support from New
York Rep. Walter Chandler which includes an observation, about
Turkish and Arab agitators ¦ preaching a kind of holy war [jihad]
against ¦the Jews of Palestine. During this same era within
Palestine, a strong Arab Muslim irredentist current "epitomized by
Hajj Amin el-Husseini "promulgated the forcible restoration of Shari
a-mandated dhimmitude for Jews via jihad. Indeed, two years before he
orchestrated the murderous anti-Jewish riots of 1920, i.e., in 1918,
Hajj Amin el-Husseini stated plainly to a Jewish co-worker (at the
Jerusalem Governorate), I.A. Abbady,
This was and will remain an Arab land ¦the Zionists will be massacred
to the last man ¦Nothing but the sword will decide the future of this
country.
Despite his role in fomenting the1920 pogroms against Palestinian
Jews, el-Husseini was pardoned, and subsequently appointed Mufti of
Jerusalem by the British High Commissioner, in May 1921, a title he
retained, following the Ottoman practice, for the remainder of his
life.Throughout his public career, the Mufti relied upon traditional
Koranic anti-Jewish motifs to arouse the Arab street. For example,
during the incitement which led to the 1929 Arab revolt in Palestine,
he called for combating and slaughtering the Jews , not merely
Zionists. In fact, most of the Jewish victims of the 1929 Arab revolt
were Jews from the centuries old dhimmi communities (for eg., in
Hebron), as opposed to recent settlers identified with the Zionist
movement. With the ascent of Nazi Germany in the 1930s and 1940s, the
Mufti and his coterie intensified their anti-Semitic activities to
secure support from Hitler s Germany (and later Bosnian Muslims, as
well as the overall Arab Muslim world), for a jihad to annihilate the
Jews of Palestine. Following his expulsion from Palestine by the
British, the Mufti fomented a brutal anti-Jewish pogrom in Baghdad
(1941), concurrent with his failed effort to install a pro-Nazi Iraqi
government. Escaping to Europe after this unsuccessful coup attempt,
the Mufti spent the remainder of World War II in Germany and Italy.
>From this sanctuary, he provided active support for the Germans by
recruiting Bosnian Muslims, in addition to Muslim minorities from the
Caucasus, for dedicated Nazi SS units. The Mufti s objectives for
these recruits, and Muslims in general, were made explicit during his
multiple wartime radio broadcasts from Berlin, heard throughout the
Arab world: an international campaign of genocide against the Jews.
For example, during his March 1, 1944 broadcast he stated: Kill the
Jews wherever you find them. This pleases God, history, and religion.
Hajj Amin made an especially important contribution to the German war
effort in Yugoslovia where the Bosnian Muslim SS units he recruited
(in particular the Handzar Division) brutally suppressed local Nazi
resistance movements. The Mufti s pamphlet entitled, Islam and the
Jews , was published by the Nazis in Croatian and German for
distribution during the war to these Bosnian Muslim SS units. This
incendiary document hinged upon antisemitic motifs from the Koran (for
example, 5:82), and the hadith (including Muhammad s alleged poisoning
by a Khaybar Jewess), and concluded with theapocalyptic canonical
hadithdescribing the Jews annihilation. And Jan Wanner has observed
that,
His [the Mufti s] appeals ¦addressed to the Bosnian Muslims were
¦close in many respects to the argumentation used by contemporary
Islamic fundamentalists ¦the Mufti viewed only as a new interpretation
of the traditional concept of the Islamic community (umma), sharing
with Nazism common enemies.
This hateful propaganda served to incite the slaughter of Jews, and
(Serb) Christians as well. Indeed, the Bosnian Muslim Handzar SS
Division was responsible for the destruction of whole Bosnian Jewish
and Serbian communities, including the massacre of Jews and Serbs, and
the deportation of survivors to Auschwitz for extermination. However,
these heinous crimes, for which the Mufti bears direct responsibility,
had only a limited impact on the overall destruction of European Jewry
when compared with his nefarious wartime campaign to prevent Jewish
emigration from Europe to Palestine. Wanner, in his 1986 analysis of
the Mufti s collaboration with Nazi Germany during World War II,
concluded,
¦the darkest aspect of the Mufti s activities in the final stage of
the war was undoubtedly his personal share in the extermination of
Europe s Jewish population. On May 17, 1943, he wrote a personal
letter to Ribbentrop, asking him to prevent the transfer of 4500
Bulgarian Jews, 4000 of them children, to Palestine. In May and June
of the same year, he sent a number of letters to the governments of
Bulgaria, Italy, Rumania, and Hungary, with the request not to permit
even individual Jewish emigration and to allow the transfer of Jews to
Poland where, he claimed they would be under active supervision .
The trials of Eichmann s henchmen, including Dieter Wislicency who was
executed in Bratislava, Czechoslovakia, confirmed that this was not an
isolated act by the Mufti.
Invoking the personal support of such prominent Nazis as Himmler and
Eichmann, the Mufti s relentless hectoring of German, Rumanian, and
Hungarian government officials caused the cancellation of an estimated
480,000 exit visas which had been granted to Jews (80,000 from
Rumania, and 400,000 from Hungary). As a result, these hapless
individuals were deported to Polish concentration camps. A United
Nations Assembly document presented in 1947 which contained the Mufti
s June 28, 1943 letter to the Hungarian Foreign Minister requesting
the deportation of Hungarian Jews to Poland, includes this stark,
telling annotation: As a Sequel to This Request 400,000 Jews Were
Subsequently Killed. Moreover, in the Mufti smemoirs(Memoirs of the
Grand Mufti, edited by Abd al-Karim al-Umar, Damascus, 1999) he
describes what Himmler revealed to him during the summer of 1943
regarding the genocide of the Jews. Following pro forma tirades on
Jewish war guilt, Himmler told the Mufti that up to now we have
liquidated [abadna] around three million of them.
According to historianHoward M. Sachar, meetings the Mufti held with
Hitler in 1941 and 1942 lead to an understanding whereby Hitler s
forces would invade Palestine with the goal being ..not the
occupation of the Arab lands, but solely the destruction of
Palestin(ian) Jewry ¦ And in April, 2006, the director of the Nazi
research center in Ludwigsburg, Klaus-Michael Mallman, and Berlin
historian Martin Cueppers,revealedthat a murderous Einsatzgruppe
Egypt, connected to Rommel s Africa Korps, was stationed in Athens
awaiting British expulsion from the Levant, prior to beginning their
planned slaughter of the roughly 500,000 Jews in Palestine. This plan
was only aborted after Rommel s defeat by Montgomery at El Alamein,
Egypt, in October/November 1942.
The Mufti remained unrelenting in his espousal of a virulent
Judeophobic hatred as the focal tenet of his ideology in the aftermath
of World War II, and the creation of the State of Israel. And the
Mufti was also a committed supporter of global jihad movements, urging
a full struggle against the Hindus of India (as well as the Jews of
Israel) before delegates at the February 1951 World Muslim Congress:
We shall meet next with sword in hand on the soil of either Kashmir or
Palestine. Declassified intelligence documents from 1942, 1947, 1952,
and 1954 confirm the Mufti s own Caliphate desires in repeated
references from contexts as diverse as Turkey, Egypt, Jerusalem, and
Pakistan, and also include discussions of major Islamic Conferences
dominated by the Mufti, which were attended by a broad spectrum of
Muslim leaders literally representing the entire Islamic world
(including Shia leaders from Iran), i, e., in Karachi from February
16-19, 1952, and Jordanian occupied Jerusalem, December 3-9, 1953.
Viewed in their totality these data do not support the current
standard assessment of the Mufti as merely a Palestinian Arab
nationalist, rife with Jew hatred.
During an interview conducted in the late 1930s (published in 1939),
Karl Jung, the Swiss psychiatrist and founder of analytical
psychiatry, was asked ¦had he any views on what was likely to be
the next step in religious development? Jung replied, in reference to
the Nazi fervor that had gripped Germany,
We do not know whether Hitler is going to found a new Islam. He is
already on the way; he is like Muhammad. The emotion in Germany is
Islamic; warlike and Islamic. They are all drunk with wild god. That
can be the historic future.
Although now, inexplicably, almost ignored in their entirety, writings
produced for 100 years between the mid-19ththrough mid-20thcenturies,
by important scholars and intellectuals, in addition to Carl Jung "for
example, the historiansJacob BurckhardtandWaldemar Gurian, Protestant
theologianKarl Barth, and most notably, the renowned 20thcentury
scholar of Islamic Law,G.H. Bousquet "referred to Islam as a despotic,
or in 20thcentury parlance, totalitarian ideology.
Being imbued with fanaticism was the ultimate source of Muhammad s
great strength, and lead to his triumph as a despot, according to the
19thcentury Swiss historian Burckhardt:
Muhammad is personally very fanatical; that is his basic strength. His
fanaticism is that of a radical simplifier and to that extent is quite
genuine. It is of the toughest variety, namely doctrinaire passion,
and his victory is one of the greatest victories of fanaticism and
triviality. All idolatry, everything mythical, everything free in
religion, all the multifarious ramifications of the hitherto existing
faith, transport him into a real rage, and he hits upon a moment when
large strata of his nation were highly receptive to an extreme
simplification of the religious.
The Arabs, Burckhardt emphasizes, Muhammad s henchmen, were not
barbarians and had their own ingenuities, and spiritual traditions.
Muhammad s successful preaching among them capitalized upon an apparent
longing for supra-tribal unification, an extreme simplification.
Muhammad s genius, lies in divining this. Utilizing portions of the
most varied existing traditions, and taking advantage of the fact that
the peoples who were now attacked may also have been somewhat tired of
their existing theology and mythology, Muhammad ¦with the aid of at
least ten people, looks over the faiths of the Jews, Christians, and
Parsis [Zoroastrians], and steals from them any scraps that he can use,
shaping these elements according to his imagination. Thus everyone
found in Muhammad s sermons some echo of his accustomed faith. The very
extraordinary thing is that with all this Muhammad achieved not merely
lifetime success, the homage of Arabia, but founded a world religion
that is viable to this day and has a tremendously high opinion of
itself.
Burckhardt concludes that despite this achievement, Muhammad was not a
great man, although he accepts the understandable inclination,
¦to deduce great causes from great effects, thus, from Muhammad s
achievement, greatness of the originator. At the very least, one wants
to concede in Muhammad s case that he was no fraud, was serious about
things, etc. However, it is possible to be in error sometime with this
deduction regarding greatness and to mistake mere might for greatness.
In this instance it is rather the low qualities of human nature that
have received a powerful presentation. Islam is a triumph of
triviality, and the great majority of mankind is trivial ¦But
triviality likes to be tyrannical and is fond of imposing its yoke
upon nobler spirits. Islam wanted to deprive distinguished old nations
of their myths, the Persians of their Book of Kings, and for 1200
years it has actually prohibited sculpture and painting to
tremendously large populations.
University of Notre Dame historian Waldemar Gurian, a refugee, who
witnessed first hand the Communist and Fascist totalitarian movements
in Europe, concluded (circa 1945) that Hitler, in a manner analogous
to the 7thcentury precedent of Muhammad, had been the simplifier of
German nationalism.
Afanatical simplifierwho appeared as the unifier of various German
traditions in the service of simple national aims and who was seen by
many differing German groups "even by some people outside Germany "as
the fulfiller of their wishes and sharer of their beliefs, with some
distortions and exaggerations "such, as long as he had success, was
Adolf Hitler.
Based upon the same clear understandings, and devoid of our era s
dulling, politically correct constraints, Karl Barth, like Carl Jung
(cited earlier), offered this warning, also published in 1939:
[Karl Barth] Participation in this life, according to it the only
worthy and blessed life, is what National Socialism, as a political
experiment, promises to those who will of their own accord share in
this experiment. And now it becomes understandable why, at the point
where it meets with resistance, it can only crush and kill "with the
might and right which belongs to Divinity! Islam of old as we know
proceeded in this way.
It is impossible to understand National Socialism unless we see it in
fact as a new Islam [emphasis in original], its myth as a new Allah,
and Hitler as this new Allah s Prophet.
Investigative journalistJohn Roy Carlson s 1948-1950 interviewsof Arab
Muslim religious and political leaders provide consummate independent
validation of these Western assessments. Perhaps most revealing were
the candid observations of Aboul Saud, whom Carlson described as a
pleasant English-speaking member of the Arab League Office. Aboul
Saud explained to Carlson that Islam was an authoritarian
religio-political creed which encompassed all of a Muslim s spiritual
and temporal existence. He stated plainly,
You might describe Mohammedanism as a religious form of State
Socialism ¦The Koran give the State the right to nationalize industry,
distribute land, or expropriate the right to nationalize industry,
distribute land, or expropriate property. It grants the ruler of the
State unlimited powers, so long as he does not go against the Koran.
The Koran is our personal as well as our political constitution.
And after interviewing Muslim Brotherhood founder Hassan al-Banna
himself, who preached the doctrine of the Koran in one hand and the
sword in the other, Carlson observed:
It became clear to me why the average Egyptian worshipped the use of
force. Terror was synonymous with power! This was one reason why most
Egyptians, regardless of class or calling had admired Nazi Germany. It
helped explain the sensational growth of the Ikhwan el Muslimin
[Muslim Brotherhood]
In abrilliant, dispassionate contemporary analysis, Ibn Warraq
describes 14 characteristics of Ur Fascism as enumerated by Umberto
Eco, analyzing their potential relationship to the major determinants
of Islamic governance and aspirations, through the present. He adduces
salient examples which reflect the key attributes discussed by Eco:
the unique institution ofjihadwar; the establishment of a Caliphate
under Allah s vicegerent on earth, the Caliph "ruled by Islamic
Law, i.e., Shari a, a rigid system of subservience and sacralized
discrimination against non-Muslims and Muslim women, devoid of basic
freedoms of conscience, and expression. Warraq s assessment confirms
what G.H. Bousquet concluded (in 1950) from his career studying the
historical development and implementation of Islamic Law:
Islam first came before the world as a doubly totalitarian system. It
claimed to impose itself on the whole world and it claimed also, by
the divinely appointed Muhammadan law, by the principles of fiqh
[jurisprudence], to regulate down to the smallest details the whole
life of the Islamic community and of every individual believer ¦ the
study of Muhammadan Law (dry and forbidding though it may appear) ¦ is
of great importance to the world of today.
Thirty-fours years ago (1973/74)Bat Ye orpublished a remarkably
foresighted analysis of the Islamic antisemitism and resurgent
jihadism in her native Egypt, being packaged for dissemination
throughout the Muslim world. The primary, core Antisemitic and
jihadist motifs were Islamic, derived from Islam s foundational texts,
on to which European, especially Nazi elements were grafted. Nazi
academic and propagandist of exterminationJohannes von Leers writings
and personal career trajectory "as a favored contributor in Goebbel s
propaganda ministry, to his eventual adoption of Islam (as Omar Amin
von Leers) while working as an anti-Western, and
antisemitic/anti-Zionist propagandist under Nasser s regime from the
mid-1950s, until his death in 1965 "epitomizes this convergence of
jihad, Islamic antisemitism, and racist, Nazi antisemitism, as
described by Bat Ye or. Upon his arrival in Egypt in 1956, it was Hajj
Amin el-Husseini who welcomed von Leers, stating, We are grateful to
you for having come here to resume the struggle against the powers of
darkness incarnated by international Judaism. The ex-Mufti oversaw
von Leers formal conversion to Islam, and remained one of his
confidants. And von Leers described the origins of the Muslim
forename, Omar Amin, that he adopted as part of his conversion to
Islam in a November, 1957 letter toAmerican Nazi H. Keith Thompson,
I myself have embraced Islam and accepted the new forename Omar Amin,
Omar according to the great Caliph Omar who was a grim enemy of the
Jews, Amin in honor of my friend Hajj Amin el Husseini, the Grand
Mufti.
Already in essays published during 1938 and 1942, the first dating
back almost two decades before his conversion to Islam while in Egypt,
von Leers produced analyses focused primarily on Muhammad s
interactions with the Jews of Medina. These essays reveal his pious
reverence for Islam and its prophet, and a thorough understanding of
the sacralized Islamic sources for this narrative, i.e., the Koran,
hadith, and sira. which is entirely consistent with standard Muslim
apologetics.
Von Leers 1942 essay, for example, concludes by simultaneously
extolling the model of oppression the Jews experienced under
Islamic suzerainty, and the nobility of Muhammad, Islam, and the
contemporary Muslims of the World War II era, foreshadowing his own
conversion to Islam just over a decade later. And even earlier, in a
1938 essay, von Leers further sympathized with, the leading role of
the Grand Mufti of Jerusalem in the Arabians battles against
theJewish invasionin Palestine. Von Leers observes that to the pious
Muslim, ¦the Jew is an enemy, not simply an unbeliever who might
perhaps be converted or, despite the fact that he does not belong to
Islam, might still be a person of some estimation. Rather, the Jew is
the predestined opponent of the Muslim, one who desired to bring down
the work of the Prophet.
Until his death in 1965, von Leers remained unrepentant about the
annihilationist policies towards the Jews he helped advance serving
Hitler s Reich. Indeed he was convinced of the righteousness of the
Nazi war against the Jews, and as a pious Muslim convert, von Leers
viewed the Middle East as the succeeding battleground to seal the fate
of world Jewry. His public evolution over the course of three decades
illustrates starkly the shared centrality to these totalitarianisms
"both modern and ancient "of the Jews as first and last enemy
motif. Finally, anOctober 1957 US intelligence report on von Leers
writings and activities for Egypt and the Arab League confirmed his
complete adoption of the triumphalist Muslim worldview, desirous of
nothing less than the destruction of Judeo-Christian civilization by
jihad:
He [Dr. Omar Amin von Leers] is becoming more and more a religious
zealot, even to the extent of advocating an expansion of Islam in
Europe in order to bring about stronger unity through a common
religion. This expansion he believes can come not only from contact
with the Arabs in the Near East and Africa but with Islamic elements
in the USSR. The results he envisions as the formation of a political
bloc against which neither East nor West could prevail.
Fifty years later ignorance, denial, and delusion have engendered the
sorry state of public understanding of this most ominous conversion of
hatreds, by all its potential victims, not only Jews. This lack of
understanding is little advanced by the current spate of analyses
which seek Nazi roots of the cataclysmic September 11, 2001 acts of
jihad terrorism, and see Nazism as having introduced antisemitism
to an otherwise tolerant , even philosemitic Islamic world beginning
in the 1930s. Awkwardly forced, and ahistorical, these analyses
realign the Nazi cart in front of the Islamic steed which has driven
both jihad and Islamic antisemitism, since the 7thcentury advent of
the Muslim creed, particularly during the last decade of Muhammad s
life.
But even if all vestiges of Nazi militarism and racist antisemitism
were to disappear miraculously overnight from the Islamic world, the
living legacy of jihad war against non-Muslim infidels, and
anti-Jewish hatred and violence rooted in Islam s sacred texts "Koran,
hadith, and sira "would remain intact. The assessment and
understanding of the uniquely Muslim institution of jihad, and Islamic
antisemitism, begins with an unapologetic exposure of both the
injunctions sanctioning jihad war, and the anti-Jewish motifs
contained in these foundational texts of Islam. Yet while the West has
engaged in self-critical mea culpa, acknowledging its own
imperialistic past, shameful role in the slave trade, and antisemitic
persecution "taking steps to make amends where possible "the Islamic
nations remain in perpetual denial. Until Muslims acknowledge the ugly
realities of jihad imperialism, and anti-Jewish persecution in their
history, the past will continue to poison the present, and there will
be no hope of combating resurgent jihadism, and Islam s unreformed
theological hatred of Jews in modern times, from Morocco to Indonesia,
and within Muslim communities living in Western, and other non-Muslim
societies across the globe.
Link to original source:
http://archive.frontpagemag.com/readArticle.aspx?ARTID=32831
http://www.Newsreleasewire.com/64145
From: Baghdasarian