The Grand Mufti?

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Panzer Leader
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The Grand Mufti?

Post by Panzer Leader » 08 Aug 2006 20:38

http://en.wikipedia.org/wiki/Amin_al-Husayni

He helped encourge the Holocaust and had connections to some of the top Nazis including Himmler and Eichmann and why wasn't he among those who were charged at Nurumburg?

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Mostowka
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Post by Mostowka » 08 Aug 2006 23:38

There is another thread which has a discussion about a German/Palestinian collaboration:

http://forum.axishistory.com/viewtopic. ... +palestine

To adress your question, I guess that simply having contact is not enough to implicate someone for warcrimes. And although the Grand Mufti of Palestine had dubious contacts with high third reich officialls this does no qualify as a warcrime. Altough any information that proves otherwise is interesting to read.

michael mills
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Post by michael mills » 11 Aug 2006 05:17

After Al-Husayni took refuge with the Axis, first in Rome and then in Berlin, he actively helped the Axis against the Allies by organising Muslim volunteer units to fight on the Axis side in the occupied Soviet Union and the Balkans, and also broadcast anti-Allied propaganda to the Arab world.

Neither of those activities qualifies as a war-crime. If he had been a British subject he might have been guilty of treason, but as a citizen of the Mandated Territory of Palestine he was not a British subject and owed no legal loyalty to the British Monarch, since Britain was only the administering power in Palestine under a mandate from the League of Nations, and did not have sovereignty over that territory.

In return for the assistance provided by Al-Husayni, Hitler undertook to remove the Jewish settlers in Palestine. That undertaking does not in itself constitute a war-crime by Al-Husayni; if it did, then the Governments of Britain, the United States and the Soviet Union would have committed war-crimes in agreeing to the mass-displacement of populations in Eastern Europe in the immediate aftermath of the war.

It is a moot point whether Hitler would have fulfilled his undertaking in the case of an Axis victory, since Palestine, together with the rest of North Africa and the Middle East, was destined to become part of the Italian sphere of influence, not the German.

One should beware of accepting Zionist propaganda at face value. In 1944, the Jewish settlers in Palestine were in a state of armed conflict with the British Mandatory Government. Anyone wanting to create problems for the British in Palestine would have been better advised to assist the Jewish insurgents.

In fact, in 1942 and 1943, the right-wing Zionist faction Lechi had approached the German Government via its embassy in Ankara (Von Papen was the German ambassador there) with a proposal to join forces against their common enemy, Britain, offering its services to attack British forces in the Middle East, and asking for German assistance. So far as is known, the German Government never responded.

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Post by Boby » 11 Aug 2006 08:35

Here is Paul Schmidt notes about the meeting Hitler-Mufti in Berlin, 28 November 1941

http://www.jewishvirtuallibrary.org/jso ... hitq2.html

Best regards
Boby,

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Post by michael mills » 23 Aug 2006 03:47

Here is the full text of the notes made by Schmidt of the meeting between Hitler and Haj Amin al-Hussayni, as opposed to the doctored version posted by Boby:
Minutes of the meeting with Hitler and Husseini.
Source: Documents on German Foreign Policy 1918-1945, Series D, Vol XIII, London, 1964, pp.881 ff.




German Chancellor Adolf Hitler and Grand Mufti Haj Amin al-Husseini:
Zionism and the Arab Cause (November 28, 1941)


Haj Amin al-Husseini, the most influential leader of Palestinian Arabs, lived in Germany during the Second World War. He met Hitler, Ribbentrop and other Nazi leaders on various occasions and attempted to coordinate Nazi and Arab policies in the Middle East.

Record of the Conversation between the Fuhrer and the Grand Mufti of Jerusalem on November 28, 1941, in the Presence of Reich Foreign Minister and Minister Grobba in Berlin.




The Grand Mufti began by thanking the Fuhrer for the great honor he had bestowed by receiving him. He wished to seize the opportunity to convey to the Fuhrer of the Greater German Reich, admired by the entire Arab world, his thanks of the sympathy which he had always shown for the Arab and especially the Palestinian cause, and to which he had given clear expression in his public speeches. The Arab countries were firmly convinced that Germany would win the war and that the Arab cause would then prosper. The Arabs were Germany's natural friends because they had the same enemies as had Germany, namely the English, the Jews, and the Communists. Therefore they were prepared to cooperate with Germany with all their hearts and stood ready to participate in the war, not only negatively by the commission of acts of sabotage and the instigation of revolutions, but also positively by the formation of an Arab Legion. The Arabs could be more useful to Germany as allies than might be apparent at first glance, both for geographical reasons and because of the suffering inflicted upon them by the English and the Jews. Furthermore, they had had close relations with all Moslem nations, of which they could make use in behalf of the common cause. The Arab Legion would be quite easy to raise. An appeal by the Mufti to the Arab countries and the prisoners of Arab, Algerian, Tunisian, and Moroccan nationality in Germany would produce a great number of volunteers eager to fight. Of Germany's victory the Arab world was firmly convinced, not only because the Reich possessed a large army, brave soldiers, and military leaders of genius, but also because the Almighty could never award the victory to an unjust cause.

In this struggle, the Arabs were striving for the independence and unity of Palestine, Syria, and Iraq. They had the fullest confidence in the Fuhrer and looked to his hand for the balm on their wounds, which had been inflicted upon them by the enemies of Germany.

The Mufti then mentioned the letter he had received from Germany, which stated that Germany was holding no Arab territories and understood and recognized the aspirations to independence and freedom of the Arabs, just as she supported the elimination of the Jewish national home.

A public declaration in this sense would be very useful for its propagandistic effect on the Arab peoples at this moment. It would rouse the Arabs from their momentary lethargy and give them new courage. It would also ease the Mufti's work of secretly organizing the Arabs against the moment when they could strike. At the same time, he could give the assurance that the Arabs would in strict discipline patiently wait for the right moment and only strike upon an order form Berlin.

With regard to the events in Iraq, the Mufti observed that the Arabs in that country certainly had by no means been incited by Germany to attack England, but solely had acted in reaction to a direct English assault upon their honor.

The Turks, he believed, would welcome the establishment of an Arab government in the neighboring territories because they would prefer weaker Arab to strong European governments in the neighboring countries and, being themselves a nations of 7 million, they had moreover nothing to fear from the 1,700,000 Arabs inhabiting Syria, Transjordan, Iraq, and Palestine.

France likewise would have no objections to the unification plan because she had conceded independence to Syria as early as 1936 and had given her approval to the unification of Iraq and Syria under King Faisal as early as 1933.

In these circumstances he was renewing his request that the Fuhrer make a public declaration so that the Arabs would not lose hope, which is so powerful a force in the life of nations. With such hope in their hearts the Arabs, as he had said, were willing to wait. They were not pressing for immediate realization for their aspirations; they could easily wait half a year or a whole year. But if they were not inspired with such a hope by a declaration of this sort, it could be expected that the English would be the gainers from it.

The Fuhrer replied that Germany's fundamental attitude on these questions, as the Mufti himself had already stated, was clear. Germany stood for uncompromising war against the Jews. That naturally included active opposition to the Jewish national home in Palestine, which was nothing other than a center, in the form of a state, for the exercise of destructive influence by Jewish interests. Germany was also aware that the assertion that the Jews were carrying out the functions of economic pioneers in Palestine was a lie. The work there was done only by the Arabs, not by the Jews. Germany was resolved, step by step, to ask one European nation after the other to solve its Jewish problem, and at the proper time to direct a similar appeal to non-European nations as well.

Germany was at the present time engaged in a life and death struggle with two citadels of Jewish power: Great Britain and Soviet Russia. Theoretically there was a difference between England's capitalism and Soviet Russia's communism; actually, however, the Jews in both countries were pursuing a common goal. This was the decisive struggle; on the political plane, it presented itself in the main as a conflict between Germany and England, but ideologically it was a battle between National Socialism and the Jews. It went without saying that Germany would furnish positive and practical aid to the Arabs involved in the same struggle, because platonic promises were useless in a war for survival or destruction in which the Jews were able to mobilize all of England's power for their ends.

The aid to the Arabs would have to be material aid. Of how little help sympathies alone were in such a battle had been demonstrated plainly by the operation in Iraq, where circumstances had not permitted the rendering of really effective, practical aid. In spite of all the sympathies, German aid had not been sufficient and Iraq was overcome by the power of Britain, that is, the guardian of the Jews.

The Mufti could not but be aware, however, that the outcome of the struggle going on at present would also decide the fate of the Arab world. The Fuhrer therefore had to think and speak coolly and deliberately, as a rational man and primarily as a soldier, as the leader of the German and allied armies. Everything of a nature to help in this titanic battle for the common cause, and thus also for the Arabs, would have to be done. Anything however, that might contribute to weakening the military situation must be put aside, no matter how unpopular this move might be.

Germany was now engaged in very severe battles to force the gateway to the northern Caucasus region. The difficulties were mainly with regard to maintaining the supply, which was most difficult as a result of the destruction of railroads and highways as well as the oncoming winter. If at such a moment, the Fuhrer were to raise the problem of Syria in a declaration, those elements in France which were under de Gaulle's influence would receive new strength. They would interpret the Fuhrer's declaration as an intention to break up France's colonial empire and appeal to their fellow countrymen that they should rather make common cause with the English to try to save what still could be saved. A German declaration regarding Syria would in France be understood to refer to the French colonies in general, and that would at the present time create new troubles in western Europe, which means that a portion of the German armed forces would be immobilized in the west and no longer be available for the campaign in the east.

The Fuhrer then made the following statement to the Mufti, enjoining him to lock it in the uttermost depths of his heart:

1. He (the Fuhrer) would carry on the battle to the total destruction of the Judeo-Communist empire in Europe.
2. At some moment which was impossible to set exactly today but which in any event was not distant, the German armies would in the course of this struggle reach the southern exit from Caucasia.
3. As soon as this had happened, the Fuhrer would on his own give the Arab world the assurance that its hour of liberation had arrived. Germany's objective would then be solely the destruction of the Jewish element residing in the Arab sphere under the protection of British power. In that hour the Mufti would be the most authoritative spokesman for the Arab world. It would then be his task to set off the Arab operations, which he had secretly prepared. When that time had come, Germany could also be indifferent to French reaction to such a declaration.

Once Germany had forced open the road to Iran and Iraq through Rostov; it would be also the beginning of the end of the British World Empire. He (the Fuhrer) hoped that the coming year would make it possible for Germany to thrust open the Caucasian gate to the Middle East. For the good of their common cause, it would be better if the Arab proclamation were put off for a few more months than if Germany were to create difficulties for herself without being able thereby to help the Arabs.

He (the Fuhrer) fully appreciated the eagerness of the Arabs for a public declaration of the sort requested by the Grand Mufti. But he would beg him to consider that he (the Fuhrer) himself was the Chief of State of the German Reich for five long years during which he was unable to make to his own homeland the announcement of its liberation. He had to wait with that until the announcement could be made on the basis of a situation brought about by the force of arms that the Anschluss had been carried out.

The moment that Germany's tank divisions and air squadrons had made their appearance south of the Caucasus, the public appeal requested by the Grand Mufti could go out to the Arab world.

The Grand Mufti replied that it was his view that everything would come to pass just as the Fuhrer had indicated. He was fully reassured and satisfied by the words which he had heard form the Chief of the German State. He asked, however, whether it would not be possible, secretly at least, to enter into an agreement with Germany of the kind he had just outlined for the Fuhrer.

The Fuhrer replied that he had just now given the Grand Mufti precisely that confidential declaration.

The Grand Mufti thanked him for it and stated in conclusion that he was taking his leave from the Fuhrer in full confidence and with reiterated thanks for the interest shown in the Arab cause.
SCHMIDT
As is obvious, Hussayni's aim was to enlist Germany's support in the Arab struggle for independence from Britain and France. In return, Hussayni offered Arab help for Germany against Britain.

Hitler essentially fobbed Hussayni off by saying that he could not do anything to help the Arabs at present, because of a need not to anatagonise the French.

It is unlikely that Hitler cared two hoots about Arab independence, especially as he already agreed with Mussolini that the whole Middle East, including Palestine, was to form part of the Italian Empire. However, he was only too glad to exploit Hussayni's prestige among Muslims in order to gain the support of European Muslims (eg in Bosnia and the Caucasus) for Germany's war against the Soviet Union.

It is also unlikely that Hussayni cared two hoots about the solution of the Jewish Problem in Europe (which in fact had not helped the Arabs at all; the pre-war German policy of forcing Jews out of that country had increased Jewish migration into Palestine). However, he was only too glad to exploit Hitler's anti-Semitism for the purpose of eliminating the Jewish settlement in Palestine, which posed a mortal threat to the continued existence of the Arabs of that country, Hussayni's own people.

Of the two, Hitler came out ahead, since he did gain European Muslim support for his war against the Soviet Union (although it did him no good in the end), whereas Hussayni gained no benefit from Germany in his fight to save the Palestinian Arab people from the threat to their existence posed by aggressive Jewish settlement.

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