Nazism and Islam
Claudio Mutti
I do not aim to concern myself with Hitler's spiritual orientations and his position
towards religion; I limit myself only to saying with Léon Degrelle [the founder
of the Belgian Rex], that "contrary to everything that has been said, Hitler was not of
quite a pagan" and we refer the reader to the numerous pages of Bormmann Vermerke in which the Führer demonstrated to a restricted circle of intimates his
conception of the divine.
We will note here, again quoting General Degrelle, that “Hitler had
undoubtedly a weakness for the Islamic religion. He who was of Catholic origin
and as a child had sung in the parish choir, showed great interest
for Islam and its civilization.
Indeed, if we read the “table talk” of Adolf Hitler, we can only be
struck by his enthusiastic assessments of Islam. In the conversation of
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June 5, 1942, for example, the Führer affirmed the inferiority of Christianity compared to
to other religions, including Islam:
“And this time we experience a violent sensation of anger at the thought that
Germans were able to get bogged down in theological doctrines deprived of any
depth when on the vast earth there are others, like those of Confucius, of
Buddha and Mohammed, who offer nourishment to religious anxiety
other value. »
We find the comparison between Islam and Christianity, to the advantage of the first,
in another conversation, August 1, 1942:
“We do not understand that priests imagine God in the likeness of a
man. From this point of view, the disciples of Muhammad are, by far, superior to the
priests, because they do not feel the need to imagine Allah physically! »
Disdained and repelled by the anthropomorphic aspects of Christianity, Hitler
admired the purely intellectual way in which Muslims thought about
God :
“he also fascinated him, this Allah never seen, never represented by anyone, a
constant mystery. »
In the same circumstances, Hitler exalted the Muslim civilization of Spain and
saw in the Catholic Reconquista the imprint of sectarianism and barbarism:
“The Arab era was the golden age of the most civilized Spain. Then came the time of
persecutions always started again. »
The subject was taken up again on August 18, 1942:
“Civilization was one of the constituent elements of the power of the Roman Empire.
The same thing happened in Spain under Arab rule. Civilization
reaches a level rarely reached. An era, undoubtedly, of humanism
integral, in which the purest chivalrous spirit reigned. The intrusion of
Christianity brought the triumph of barbarism there. The chivalrous spirit of
Castilians is in fact a heritage of the Arabs.
And we then encounter, in Adolf Hitler, the most fervent expression of
sympathies for Islam that a non-Muslim European could utter:
“If Charles Martel had been beaten in Poitiers, the world would have changed. Since
the world was already condemned to Jewish influence – and its byproduct the
Christianity is such a tasteless thing! –, it would have been better if Islam had triumphed.
This religion rewards heroism, promises the warrior the joys of the Seventh Heaven...
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Driven by a similar spirit, the Germans would have conquered the world. They were
prevented by Christianity. »
Hitler would have wanted to resume, in the 20th century, the policy of Frederick II with the world
Muslim; among the obstacles which prevented the realization of such a design, there were
the alliance with Italy, which was, despite everything, a colonial power enslaving
Muslim populations. In this regard, seeking to understand the reasons for his
failure, Hitler stated in February 1945:
“The Italian ally has put obstacles in our way almost everywhere. For example he
prevented us from conducting a revolutionary policy in North Africa, because
that our Muslim friends suddenly saw in us the accomplices, volunteers or
unintentional, of their oppressors. Memories of the barbaric repression against
Senoussis were always in their memory. As if that wasn't enough,
Duce's ridiculous claim to be considered “the Sword of Islam” was the object of
mockery. This title, which is due to Mohammed and a great conqueror like Omar,
Mussolini had it attributed to him by certain sad figures bribed or terrorized by
him. We had the possibility of making a long-term policy with regard to
Islam; it was wasted, like many other things, that we had to
abandon because of our loyalty to our alliance with Italy. »
Great admirer of Islam and sincere friend of Muslims, informed of the fact that
the Muslim ummah called it hajji and prayed for the victory of the armies of the Reich,
Hitler still retains awareness of the right individual limits and the right
position with regard to Islam, for which not only did he never claim any
title of the type that Mussolini had assigned to himself, but he did not want to
promote a certain messianic enthusiasm:
“There are enthusiasts who feel the need to deify me – to make me a
prophet, a new Mohammed, a second messiah. Well that doesn't suit me
at all. I have the soul neither of a prophet nor of a messiah. »
It is an emblematic gesture, in which Hitler's attitude towards
Islam. Degrelle testifies that the Führer sent as a gift “to each of the sixty
thousand Muslim volunteers of the Waffen SS a small gold chain on which was
attached a tiny Koran.”
Hitler's philo-Islamic position corresponds, in national socialist circles, to a diffuse sympathy for Islam, which gave rise in the 1930s to
numerous conversions of Germans. In November 1938, the newspaper L'Univers,
referring to an article published in Der Arbeitsmann, wrote:
"The gist of the article is to praise the Islamic concept of fatum, as
exemplary conception of the idea of destiny, and in the opposition of such a conception to
fearful and effeminate Christianity. »
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This is why referring to the Berlin weekly Fridericus, the French review
wrote that “the number of conversions to Islam continues to increase in Germany”.
Also Fridericus attributed the success of Islam in the Third Reich to the fact that
Islam “proclaims vital principles of a fairly high ethic, to which it is very
possible to comply. Harmonizing the ideas of justice and mercy, wrote
Fridericus, Islam imposes itself as an active religion, superior to Christianity and
his “charity”, reason why “it is especially the Nordic man who feels attracted
towards this liberating faith and towards this idea”.
The Universe therefore concluded:
“The Austrians returned to the Reich must learn that in their new capital,
the ruling spheres prefer the religion of Mohammed to Christianity and that this
religion sees an increase in the number of its adherents in official records, while
propaganda in favor of abandoning Christian churches is spreading ever more widely. »
Among the testimonies relating to the sympathy and confidence that the Muslim world
granted to National Socialist Germany and its struggle, it is necessary to cite, in
summarizing the essential, the essay by a Muslim woman writer from India, Saida Savitri,
released in Paris under the title Islam Before National Socialism. The author thinks he can
recognize in Germany a structure which God uses to bring down civilization
materialist and urge Muslims not to let the opportunity slip away:
“It is not only on their belts that the soldiers of the great mystic Hitler
bear the motto Gott mit uns. It is engraved in their heroic soul. They move forward,
always move forward, to destroy superstitions and materialism. These victories
repeated cannot happen without God's permission. (…) Thanks to
Germany, our worst enemies are reduced to impotence. Soon they will no longer be
able to obstruct. If we let this moment pass, unique in history
modern world, we will commit an act of genuine felony against God,
who entrusted us with a mission of balance and civilization. »
National Socialist Germany is, for Saida Savitri, the only Western nation
with which the Muslim world can maintain relations without fear of suffering
corruption and contamination:
"Hitler's Germany is the only Western nation whose contact does not risk
to distort us. She is our sister through her fanaticism (I use this term wisely,
because we are both gratified by it). As for me, I would give this
spiritual disposition the name of idealism. »
Nazism also presents, for her, a series of points in common with Islam:
“At first glance without going into details, we find ourselves, thirteen centuries from
distance, in the face of two almost identical social revolutions. »
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Wanting to show similar aspects of the two doctrines, the author cites a wide choice
of passages from Hitler's writings, highlighting how the Führer often expressed
well-known notions and conceptions of Islam:
“You might think you were hearing our first caliphs speaking. »
National Socialist Germany, the Indian author states among other things, understood the
threat represented by the Jewish usurocracy and this places it resolutely alongside the
Muslims:
“Islam has always understood this danger, Germany today. It's for
this is why I consider urgent a close alliance between these two mentalities, with the aim of
fight against a common danger that we must not underestimate. »
The same ideas as those expressed by Saida Savitri inspired the conference held
by Professor Abû's-Su'ûd on July 6, 1942 at the Berlin Academy of Sciences.
Abû's-Su'ûd affirms that the principles of Islam do not admit democracy, because
that such a regime consists of the supremacy of a capitalist oligarchy which, at the
means of lies and deception, tends to enslave human beings, to subjugate them
the soul and to exploit their work and their wealth. The Islamic organization supported
Abû's-Su'ûd, on the contrary, resembles the national socialist system, because the
Responsibility for government is given to a leader who appoints his own
advisors and officials. In fact in Islam consultation does not oblige the
government: it can consult whoever it wants and act according to the advice given to it
gives or according to his own opinion; he is the one in charge and it is his voice that prevails.
On the other hand, the right of the leader to choose his own advisors frees the nation from
electoral fraud, in which it is never the best who wins, but the most
cunning, most skilled in the art of deception. This was precisely the criterion at the time
of Mohammed and the first four caliphs. The choice of these, on the other hand, took place at
by means of various systems, among which prevailed that of the designation of the
successor (istikhlâf): the head of state designating by appointment the person who owed him
succeed.
But the personality of Islam who better than any other actively represented the
convergence of views and solidarity between the Third Reich and the Muslim world was
the Grand Mufti of Jerusalem al-Hâj Muhammad Amîn al-Hussaynî. Born in 1897,
Jerusalem, from a noble family descended from the prophet who boasted of having occupied
during the last two centuries the office of Mufti in the Holy City, Muhammad
Amîn did his first studies in Palestine; then at the age of seventeen, he entered
al-Azhar Islamic University, Cairo. In Egypt, the young al-Hussaynî frequented the
anti-British movement of which he became one of the leaders and organizers.
After the First World War, he became the inspiration for the Palestinian struggle.
against Zionist predators and against the English occupation troops. He escaped
the British military police and he took refuge in Transjordan where – sentenced to ten
years of prison in absentia – he continued his action by supplying the
Palestinians in arms. Became Grand Mufti of Jerusalem and President of the Council
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supreme Muslim, al-Hussaynî intensified his activity by organizing the uprisings
of 1929 and 1936, which saw the Palestinians rise up against the Anglo-Zionist occupiers. Subsequently he continued his action in Syria occupied by the French;
then, in 1939, he crossed into Iraq.
The people of this country, not supporting the government's Anglophile positions
reserved the Grand Mufti and his people a triumphant welcome. In Iraq, sympathy for
Germany was lively, groups were active like al-Futuwwab, which the year
previous one had sent a delegation of seventeen activists to Nuremberg, while
the head of the organization, Mahmûd Fadhil al-Janabî, had been received by Hitler. There
presence of the Grand Mufti in Iraq therefore strengthened anti-British positions, to the point
that on March 21, 1940 a new government, chaired by Rashîd Ali al-Gailânî,
settled in Baghdad. He proclaimed that he wanted to maintain the country's neutrality in the conflict.
which had just broken out in Europe. London reacts by summoning the Iraqi government to
break diplomatic relations with Germany and Italy, but al-Gailânî,
benefiting from the support of the Grand Mufti, refused.
In January 1941, in a long message, al-Hussaynî wrote to Hitler:
"The warm sympathies that the Arabs have towards the Axis and
Germany are and will be decisive. »
The Führer will respond:
“National Socialist Germany recognizes the complete independence of the Arab nations
and for those who have not yet obtained it, recognizes the full right to obtain it. THE
Germans and Arabs have the English and the Jews as common enemies. »
In April and May 1941, the British aggression against Iraq took place. There was a
general mobilization in the country: members of initiatory organizations
Naqshbandiyya and Qâdiriyya set an example by enrolling as volunteers,
immediately imitated by large sections of the population, including
many women. The Grand Mufti called for the fight alongside the Iraqi brothers of
thousands of Syrian, Transjordanian, and Palestinian volunteers; but neither the fight of
Arabs, nor the intervention of German and Italian air forces, succeeded in
prevent the material superiority of the invaders from allowing them to re-establish the
situation to their advantage.
The Grand Mufti, Rashid al-Gailânî and the Iraqi government ministers had to
take refuge in Iran; but at the end of August there was an Anglo-Soviet military intervention, which placed Muhammad Rezâ Shah on the “Peacock Throne”. The Grand Mufti
and al-Gaîlâni then judged it more appropriate to seek refuge in Europe.
After an incredible journey through the Middle East and the Balkans, al-Hussaynî
found himself in Italy. On Radio Rome he launched an appeal to the Muslim peoples
urging support for the Axis fight. He then returned to Germany and met
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Adolf Hitler, whom al-Gailâni had already met in March 1941. Hitler was
fascinated by the personality of al-Hussaynî and by the “superiority of his intelligence” and
granted the high dignitary of Islam a privilege never granted to anyone
previously in Germany: he lodged him in the Imperial Palace in Berlin and he gave
instructions so that, on this building, the flag of Palestine flies higher than
that of the Reich.
At the microphones of Deutscher Rundfunk, which broadcast in Arabic, the Mufti declared
that Germany's victory would not only mean the liberation of Palestine,
but from the entire Arab world, up to Morocco. In this way, a corrective intervention
on German foreign policy, oriented until then in relation to the presence
French colonial rule in Africa, is taking shape. Here is a significant passage from the speech
that al-Hussayni spoke on German radio on the occasion of the Feast of Sacrifices ('Id al Adhâ):
“Today the Muslim world finds itself more faced with the problem of the struggle
for independence. Only unconditional effort and generous sacrifice
justify the freedom of existence. To the enemies who did everything to humiliate the
Arabs and subjugate Islam, we must put up maximum resistance. From
eternal enemies of Islam and the Arabs are, first of all, the Jews; these
have opposed Islam since its beginnings and in order to achieve their goal of hegemony
world, they have unleashed against the people a war which will decide their existence
even. The Jews also want to force the Arab people to face this struggle
for its existence, tempting, with all the means suggested to them by the hatred of
our people, to expel and exterminate the Arab population of Palestine, which is also
the Holy Land for Islam. Already, in the past, the Zionist leader Chaim Weismann declared
that one day North Africa would be a bridge between the two main Jewish centers:
New York and Jerusalem. The United States and Great Britain support anyway
Jewish designs, stifling with terror, with blood and fire, all protests
Arabs and Muslims. From one end of the Islamic world to the other four hundred
millions of Muslims suffer from the domination of the allied powers, to whom
moreover, unites atheistic and destructive Bolshevism, which cruelly oppresses
forty million Muslims. Places of prayer and mosques were destroyed,
personalities were brutally murdered. Thus, Anglo-Saxon policy has
reaped numerous victims among Muslims: men, women, children.
All these brothers, eliminated in the interest of Jewish capitalism in Palestine, in
Hadramout, in Iraq, Egypt and the Soviet Union, will never be forgotten, nor
by the Arabs, nor by the Muslims. The current war unleashed by the Jews is
the opportunity presented to Muslims to free themselves from persecution and
terror which continually hovers over the land of their ancestors. That the Feast of
sacrifices remind each of you that you must fight in this fight for freedom
with an ever-increasing spirit of sacrifice. »
During the world conflict the activity of the Grand Mufti was incessant. He renewed
continually calls on the Arab peoples to support with all their
forces the Axis war against the common enemy; he urged the Muslims of the sub-
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Indian continent to resolutely oppose British imperialism; he suggested to
Subhas Chandra Bose the idea of organizing an Indian Legion which fought alongside
the Axis; he succeeded in obtaining the release of numerous Arabs taken prisoner under
the uniform of the Anglo-French army and urged them to join the Arab Legion
Free, who fought on the Eastern Front; he participated in the Wannsee conference, in
the course of which the “final solution” of the Jewish problem was developed, which consisted
in the transfer of Jews to the east [no word on the Shoah].
In April 1943 the Grand Mufti personally went to Croatia to invite the
Muslims from this region to carry out jihad in the ranks of the Kroatische SS Freiwilligen-Division, created in February of that same year. The division, twenty strong
thousand Bosniaks and a few hundred Albanians, was transferred to Le Puy, sixty
kilometer southwest of Saint-Etienne to receive his training.
On August 6, Hitler promulgated the following provisions:
“We must guarantee all Muslim members of the Waffen-SS and the police the
indisputable right, provided by their religion, not to eat pork and not to
do not drink alcoholic beverages. They will have to be guaranteed equivalent menus. (…) I
do not want, through the stupidity and narrow-mindedness of a few isolated individuals, a
only one of these heroic volunteers had to feel discomfort and believe themselves deprived of rights
which were assured to them. (…) I order that each violation of these provisions be
punished without the slightest hesitation and held accountable. »
At Le Puy, the Croatian Muslim division trained under the orders of SS Obersturmbann-führer Husein-Beg Biscevic; in November 1943, she was transferred to
Silesia, in December we find it in Austria. In February 1944, the division
Muslim is found in northern Bosnia; the number of volunteers who
running to enlist in its ranks is so high, that it becomes necessary to
constitute a second Croatian division. Alongside the division trained at Puy, which on the 15th
May 1944 received the definitive designation of 13. Waffen-Gebirgs-Division der SS «
Handshar” (kroatische Nr. 1), thus was born the 23. Waffen-Gebirgs-Division der SS
(kroatische Nr.2) which will later be called “Kama”; in September, the two divisions
Croatians are united in the IX. Waffen-Gebirgs-Korps der SS, while the elements
Albanians are enlisted in a new division: the 21. Waffen-Gebirgs-Division
of the SS “Skanderbeg” (albanian Nr. 1).
Around the middle of October 1944 a regiment was formed (Rgt, Gr. 13. SS-Gebirgs-Division
“Handschar”) who fought against Soviet troops. When, at the end of March
1945, the Margarethe-Stellung between the Drava and the Balaton had to be abandoned following
the collapse of the border north of Balaton, the remains of the Handschar
continued to fight in Austria until May 7, 1945. Captured by the English, they
were delivered to Tito's supporters and then massacred by them in Maribor, on
the Drava, south of the Austrian border.
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In Albania, the reasons which pushed Muslims to side with the Axis,
after the annexation of the country by Italy in April 1939, were multiple. Above all the
Fascist authorities had to renounce the policy of Latinization, conceding to
Albanians ever wider cultural and administrative autonomy; then, with the
Yugoslavia campaign, Kosovo had been annexed to Albania, which claimed it
as irredent territory; finally, the war increasingly took on the aspect of a conflict of
civilization and the Albanian patriarchal world could certainly not join the front
pluto-Marxist. It was thus that after the fall of fascism and after the armistice of 8
September 1943, Albanian national forces proclaimed the country's independence
and sided with the Reich. The regular troops were joined by volunteers from the
Kosovo, many nationalists from Balli Kombetar, monarchists from
the Legaliteti organization, various guerrilla groups, fascist battalions
Albanian, the seven thousand Waffen-SS of Skanderbeg commanded by Mustafa Bey
Frashëri. In total, nearly forty thousand men, including probably the two
third of Muslims.
In the countries of the Middle East, the sympathies of Muslims for the fight for
the Axis were no less lively: we saw this when speaking of the Iraqi insurrection of
1941.
In Lebanon, the PNSS [Syrian National Socialist Party, I suppose] had entered the scene in
1937. He advocated the birth of a “Greater Syria” from the Taurus to Suez and the
Mediterranean to the desert; such an organism, which had also adopted the external signs
of Nazism, however advocated the separation between the State and religion, even if his
activists were largely Muslim – unlike founder Antûn
Sa'âdah, who was of Orthodox faith. When the Allies invaded Syria in June 1941,
Vichy government forces engaged in the country's defense included
in addition to French troops, eight Syrian and three Lebanese battalions.
In Iran, popular hostility towards the English facilitated, after 1933, relations with
Germany and German influence in the country. Following the Anglo-Soviet aggression
of 1941 and the decision of Rîza Shâh to submit to the will of the invaders, a
a good number of officers spoke out in favor of continuing the fight alongside
the Axis. Thus, after the abdication of Rîzâ Shâh, part of the population continued to
fight against the occupiers, a group of German agents was parachuted into Iran
with the task of maintaining liaison between the rebels and Germany.
In Egypt too, there was great sympathy for Germany. A
tangible testimony to this was the existence of a strong Arab Nationalist Party, which constituted
an anti-British front with the Muslim Brotherhood and a large part of the executives of
the army. It was thus that, confident in the victory of the Axis in North Africa,
the Egyptian army remained armed during the advance of the Italo-German troops,
while throughout the country there were popular demonstrations in favor of
Rommel. The English reacted by imposing a pro-British prime minister on King Farouk and incarcerating six thousand Egyptians as Axis agents. That
did not prevent the Green Shirts from operating throughout the conflict
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actively in favor of the Reich. In 1945, again, the Muslim Brotherhood eliminated a
high Egyptian personality who declared himself in favor of the entry into war of
Egypt against Germany.
As for North Africa colonized by the French, we must mention the Deutsche Arabische Truppen (three thousand Tunisian volunteers enlisted at the end of 1942), the
African Phalanx (three hundred Muslims and French settlers, enlisted in 334a
infantry division of the Wermacht) and an unspecified number of volunteers aggregated
at the Italian MVSN. Among the Algerians and the five to six hundred volunteers, grouped
in a North African Legion which operated against the partisans. Other volunteers
North Africans, variously supervised, fought on the Eastern Front; more besides
carried out sabotage missions in French-occupied Algeria
(among the latter we can cite Muhammad Sa'îd, who was later a military leader of the FLN
and a minister of independent Algeria).
The contribution of the Muslim populations of the USSR was not lacking in the Waffen-SS
: Crimean Tatars, Caucasians, Kirghiz, Uzbeks and other oriental Turkic ethnic groups gave approximately fifty thousand fighters, incorporated into various
military units: the Hârûn ar-Rashid, the Turkestan, etc. The detachments which, during
the summer of 1944, operated alongside the Germans south of the Po against the partisans of
Emilia were precisely made up of oriental Turkish elements, so they were called
commonly the “Mongols”.
We have already mentioned the Indian Legion, founded by Chandra Bose in agreement with
al-Husseynî. The Indische Legion, created in Germany on September 23, 1943, brought together
five thousand men, Hindus, Muslims and Sikhs. It was the first nucleus of the Army
Indian national movement, which welcomed thirty thousand volunteers into its ranks in Asia. There
Legion was later integrated into the Waffen-SS with the name Indian Freies. Others
Indians (Hindus and Muslims) fought in the 18. SS Freiwilligen-Panzer Grenadierdivision “Horst Wessel”. Muslim guerrilla groups, finally,
supported the Axis battle by operating against the English in Indian territory.
Likewise, in the rest of Muslim Asia, the Axis enjoyed widespread sympathy
popular, especially since Germany's Far Eastern Ally, professed a
great respect for Islam whether in Malaysia or Indonesia, where the
rumor that Tennô became Muslim and restored the Caliphate; of
many Japanese had also studied Arabic and were introduced to Islam. THE
The Indonesians therefore offered almost no resistance to the Japanese, who were
on the contrary welcomed as liberators. The leaders of Sarek Islam and
nationalist movements incarcerated by the Dutch, were liberated by the Japanese
and collaborated with the latter in the perspective of “Greater East Asia”.
Gathered in the Masjumi league, on which the paramilitary organization depended
Hizbullah, the Muslims constituted an army in Java, Sumatra and Borneo.
volunteer who should have faced, alongside the Japanese, the allied invasion that we
feared. After the collapse of Japan, these Muslim armed forces returned
possible independence of their country.
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An emblematic demonstration of the influence that Islam exerted on
leading representatives of National Socialist culture and politics is
provided by the conversion of Ludwig Ferdinand Clauss (1891-1974), researcher in
Indo-European linguistics and Germanic philology. In the field of studies
racial, he developed a “psychanthropological” theory which stands out as a
alternative to biological design. Clauss lived for a long time among the Muslims of
Middle East and published a series of books which introduced the German public to the
life and customs of these populations: Als Beduine unter Beduinen (1931), Semiten
der Wüste unter sich (1937), Araber des Ostens (1943).
Cases of this kind multiplied in the years following the end of the second
world conflict, when many National Socialist activists embraced
Islam and exercised functions of different kinds in certain Muslim countries,
like Iraq, Syria and especially Egypt.
The case of Johann von Leers is exemplary in this regard. Leading member of the NSDAP
late 1929, SS colonel, editor of Der Angriff, author of various studies
of anthropology, the university professor von Leers was the intimate collaborator of
Goebbels, who entrusted him with the direction of the Nordische Welt, organ of the Society for
prehistory and Germanic protohistory. After eighteen months of internment in a
Anglo-American lager, Von Leers managed to flee to Argentina, where he ran a newspaper
in German language. At the fall of Peron, he took shelter in Egypt; here he entered
Islam with the name of Omar Amin. Von Leers organized the Research Institute in Cairo
on Zionism, led radio broadcasts listened to all over the world
Arabic, was responsible for an important collection of Islamic texts intended for the public
German and gave life to various editorial and propaganda initiatives.
Hundreds of National Socialists joined Egypt between 1948 and 1951. Among
those who became Muslims and who exercised functions of a certain level in
the Egyptian state, let us cite: Joachim Daeumling, former head of the Gestapo in Düsseldorf, who
reorganized the police forces in Egypt; William Boeckler (Abd el-Karîm), former captain of the Gestapo, who assumed a position in the information service; the ex-SS
Wilhelm Berner who trained the Palestinian fedayeen; ex-SS-Gruppenführer A. Moser
(Hasan Suleymâm), who held a position as a military instructor; the former commander of the
Hitler's close guard Léopold Gleim (an-Nâsir), who trained the cadres of the
security services; Louis Heiden (al-Hâj), former member of the Central Security Office
of the Reich, who translated Mein Kampf into Arabic; Heinrich Sellman (Muhammad
Sulaymân), former Gestapo official in Ulm; Heinrich Willermann (Na'îm
Fahum), ex-SS officer; Erich Altern (Alî Bella), ex-commissioner of the Gestapo; former SS officer Balmann ('Alî Ben Khader), Ludwig Zind (Muhammad Sâleh); Gerd Von
Ninzek (Ben 'Alî), Achim Dieter Pelschnik (al-Sa'îd), Ulrik Klaus (Mohammad
Akbar), etc.
All these found in Islam and in the human potential represented by
the Muslim ummah the only spiritual and political force capable of countering
the global usurocracy emerged victorious from the conflict against the Axis.