I have two of his outstanding books, about which I have posts on my blog: The Legacy of Islamic Antisemitism: From Sacred Texts to Solemn History (with excepts on my blog here and here) and The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims, with excerpts on my blog at this link.
October 22nd, 2008
Part 1 here; Part 2 here
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.
Being imbued with fanaticism was the ultimate source of Muhammad’s great strength, and lead to his triumph as a despot, according to the 19th century 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.
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.
A fanatical simplifier who 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.
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.
You might describe Mohammedanism as a religious form of State Socialism…The Koran gives 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.
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]
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.
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 the Jewish invasion in 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 7th century 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.
All Articles Copyright © 2007-2009 Dr. Andrew Bostom