Saladin (1137-93) was Sultan of Egypt and Syria from 1174-93 and was in charge when Islamic forces took Jerusalem in 1187. The infamous Adolf Hitler needs less explanation. Here, Daniel Boustead considers how they were both liked by people you would not expect – Saladin by Christians due to his kindness, and Hitler by several Islamic extremist groups in the Middle East due to his Anti-Semitism.
Amin al-Husseini, Grand Mufti of Jerusalem, meeting Adolf Hitler in 1941. Source: Bundesarchiv, Bild 146-1987-004-09A / Heinrich Hoffmann / CC-BY-SA 3.0, available here: https://commons.wikimedia.org/wiki/File:Bundesarchiv_Bild_146-1987-004-09A,_Amin_al_Husseini_und_Adolf_Hitler.jpg
Saladin and Adolf Hitler have two opposite reputations. Saladin’s stellar reputation produced positive praise amongst his enemies - his larger than life good reputation led to positive folklore stories that were written about him during Medieval times in the Christian world. In contrast Adolf Hitler’s policy of evil helped him gain prominence in the Islamic World of the Middle East. Adolf Hitler’s legacy of hatred continues to fuel the discord of the politics of the Middle East even today. Both Saladin and Adolf Hitler had unusual places in the Christian and Muslim worlds.
Saladin
Saladin’s generosity and kindness toward his enemies sometimes defied reason. In the tradition of the Second Islamic Caliph Umar, who conquered Jerusalem many years before, Saladin offered not to destroy the Holy Church of the Sepulcher ([1]). Saladin stated that even without the Church, Christians would still make a pilgrimage to the site of Jesus Christ’s tomb (1). Saladin therefore reasoned why make yourself more trouble then its worth by destroying the Holy Church of the Sepulcher? In 1187, when Saladin conquered Jerusalem, much to annoyance of Muslim critics, Saladin permitted the Patriarch of Jerusalem to purchase his freedom and his church treasures, for the normal ransom set for a single person ([2]). In 1187 Saladin permitted 10 Knights Hospitallers to remain in Jerusalem for a year to care for the sick (3). In 1191 a Frankish women came to Saladin and said her three-month-old baby had been sold on the Arab slave market (4). The Frankish women went to Saladin as he was riding towards Tell al-Kharruba, and told her case which moved Saladin to tears. Saladin then asked that this child be brought to him. The Sultan Saladin ordered the purchase price to be paid to the purchaser and the child was taken from the purchaser. Saladin then gave this Frankish baby back to the women whom hugged it to her bosom and wept, while other people saw this moment and wept also at this sight. This Frankish woman and her baby were then taken back to the Frankish camp on Saladin’s order on horseback (4).
Furthermore Saladin became an important protector to Eastern Christians against the Roman Catholic crusader states. The King of Georgia, the Byzantine Emperor of Constantinople, and the Catholicos of Armenia, were eager to call Saladin a friend and an ally (5). The Byzantines had friendly relations with Saladin though they never concluded agreement which would result in a military or political alliance between them. (6)
Legacy
Saladin was immortalized in fictional literature and Christian theology throughout Medieval Christian Europe. Christian theologians speculated between the natural, universal moral codes, and Christian morality (7). The Christian theologians concluded by the 13th Century C.E. that Saladin was a symbol of natural morality, because like the Pagan heroes of old he obeyed God’s natural moral laws without recourse to His church or His scriptures (7). In 1187 in a Papal Bull was issued by Gregory VIII (8). He claimed that Saladin captured Jerusalem because the Devil caused dissention in the Christian crusaders (8).
In 1260, Saladin was romanticized in the fictional text Recits d’un Menstrel de Reims in which Saladin is shown giving the Hospitallers in the Hospital of St. John of Acre and their Grand Master hospitality (9). In Dante’s Divine Comedy Saladin goes to Hell (10). However, in Dante’s Hell Saladin is one of three Muslims who are in the “noble castle” which is emanating the light of human reason and are with the great poets, philosophers, and heroes of antiquity. The fact that these people are “virtuous pagans” forces them to be in the “noble castle” in Hell and prevents them from the torments of Hell’s other inhabitants experiences - but prevents them from being admitted into heaven. In Dante’s Hell Saladin discusses the nature of the Good and the True in this “noble castle” in Hell (10). Because of his stature Saladin was venerated by Christian theologians because they believed the Christian Crusader Knights did not have their hearts with God - and by secular people for his chivalry.
Hitler
In the way the Christians venerated Saladin as a noble heathen for his chivalry and kindness towards his enemies, the same could be said for how some more extreme Muslims venerated Nazi leader Adolf Hitler for his violent and destructive Anti-Semitism. How Adolf Hitler’s Anti-Semitism could become popular with a few Muslims is best summed up by George Antonius’ quote: “Arab hatred and Anti-Semitism would end, and the ancient harmony would be restored when Zionism abandoned both its ‘colonialist’ and ‘neo-crusader’ quest”(11). Sections of Adolf Hitler’s autobiography Mein Kampf appeared in newspapers in Baghdad and Beirut in the spring 1934 (12). Mein Kampf expressed some very destructive Anti-Semitic viewpoints. In an incident on April 15, 1936 (according to the Palestinian Arab National Committee) member Akram Zu’yatir mentioned an incident where three members of Izz-ul-Din-al-Qassam’s militia, who were led by Sheikh Farhan al-Sa’di, pulled three people out of a truck on a mountain road in the Nablus region at 8:30 P.M.(13). The three men pulled three people out of the truck and asked them if they were Jews or Englishmen (13). The driver and passenger answered that they were Jews and were immediately shot on the spot by members of Izz-ul-Din-al-Qassam’s militia (13). Another person who was present “proved to the band that he was a German, a Hitlerite, and a Christian, swearing on Hitler’s honor that he was telling the truth” (13). “The three men released him. ‘For Hitler’s sake’ … with thirty five pounds sterling in his pockets”(13). This showed how a few Muslims supported Adolf Hitler for his Anti-Semitism. This event helped trigger a chain of events that ignited the 1936 Palestinian Arab uprising (13). Akram Zu’aytir describes another incident that took place in Tulkarm where “A car drove by; one of the passengers, wearing a Western-style hat, was attacked by Arab demonstrators (14). “He shouted ‘Heil Hitler’ in the direction of the demonstrators and raised his arm in the Nazi salute, then hoisted the Nazi flag over his car, while the crowd cheered him”(14). This showed how popular Adolf Hitler was with a more extreme section of Muslims and Arabs. If the crowd in this Tulkarm incident had found that the person was Jewish they would likely have killed him.
On January 11, 1941 Hitler issued Directive No.32 which stated: “after Soviet Russian armed forces have been crushed, Germany would carry out the main attack against the Suez Canal with German and Italian Forces” (15). On May 23, 1941 Adolf Hitler issued Directive No.30 which stated “Arab freedom movements in the Middle East are our natural ally against England” (16). This means that had Nazi Germany and Fascist Italy invaded the Middle East they would have liberated Arabs and Muslims from the colonial forces of Great Britain and the Germans would then have killed the Jews living in that region. This is confirmed in a meeting between the Grand Mufti of Jerusalem Haj Amin Al-Husseini and Adolf Hitler on November 28, 1941 (17). Hitler not only promised to the Grand Mufti to “carry on the battle of total destruction of the Judeo-Communist empire in Europe”, but also promised to the Mufti that when the Germans reached the Middle East, that “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 of the Arab world”(17). While, based on how the Nazis treated people in territories the Nazis invaded, it is debatable how Hitler would have behaved towards the Arabs of the Middle East, this shows a reason why some Arabs had sympathy towards Hitler.
Hitler after the war
After World War II Hitler was still considered a noble infidel by some more extreme groups. Egyptian Islamic Extremist Sayyid Qutb mentioned Hitler in a key text he wrote in the 1950s called Our Struggle with the Jews (18). In a key passage in the work Qutb states: “Then Allah brought Hitler to Rule over them. And once again today the Jews have returned to evil-doing, in the form of ‘Israel” which made the Arabs, owners of the Land taste sorrows and woe. So let Allah bring down upon the Jews people who will mete out the worst kind of punishment, as a confirmation of His unequivocal promise: ‘If you return, then We return’; and in keeping with his Sunna, which does not vary. So for one who expects tomorrow, it is close!”(18). In the aftermath of Sayyid Qutb’s execution in 1966, Qutb became a martyr and ideological inspiration for radical Islamist groups such as Al Qaeda, Hezbollah, and Hamas (19).
Saladin and Hitler were partially accepted by communities that would have not normally praised them - but they would leave very different legacies. Saladin was respected and had Christian sympathy, while Hitler was evil and had the support of extreme groups.
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Now, you can read more World War II history from Daniel: “Did World War Two Japanese Kamikaze Attacks have more Impact than Nazi V-2 Rockets?” here, “Japanese attacks on the USA in World War II” here, and “Was the Italian Military in World War 2 Really that Bad?” here.
[1] Mohring, Hannes. Translated by Bachrach, David S. Introduction by Cobb, Paul M. Saladin: , the Sultan and His Times, 1138-1193. Baltimore: Maryland. John Hopkins University Press. 2005. 66.
[2] Mohring, Hannes. Translated by Bachrach, David S. Introduction by Cobb, Paul M. Saladin: the Sultan and His Times, 1138-1193. Baltimore: Maryland. John Hopkins University Press. 2005. 65 to 66.
3 Mohring, Hannes. Translated by Bachrach, David S. Introduction by Cobb, Paul M. Saladin: the Sultan and His Times, 1138-1193. Baltimore: Maryland. John Hopkins University Press. 2005. 100.
4Shaddad, Ibn Bah al-din. Translated by Richards, D.S. The Rare and Excellent History of Saladin. New York: New York. Routledge: Taylor& Francis Group. 2002 and 2016. 144 and 147 to 148.
5 Poole-Lane, Stanley. Saladin and the Fall of the Kingdom of Jerusalem. New York: New York. G.P Putnam and Sons, 1898. This edition published in 2017. 216.
6 Mohring, Hannes. Translated by Bachrach, David S. Introduction by Cobb, Paul M. Saladin: the Sultan and His Times, 1138-1193. Baltimore: Maryland. John Hopkins University Press. 2005. 77.
7 Tolan, John V. Sons of Ishmael: Muslims through European Eyes in the Middle Ages. Gainesville: Florida. University Press of Florida. 2008. 92.
8 Tolan, John V. “Mirror of Chivalry: Salah al-Din, in the Medieval European Imagination”, Images of the Other: Europe and the Muslim World before 1700(Cairo Papers in Social Science 19:2) Frasetto, Michael and Blanke, David R. eds. (Cairo Egypt: American University in Cairo Press 1996). 27-28.
9 Tolan, John V. “Mirror of Chivalry: Salah al-Din, in the Medieval European Imagination”, Images of the Other: Europe and the Muslim World before 1700 (Cairo Papers in Social Science 19:2) Frasetto, Michael and Blanke, David R. eds. (Cairo Egypt: American University in Cairo Press 1996). 27-28.
10 Tolan, John V. Sons of Ishmael: Muslims through European Eyes in the Middle Ages. Gainesville: Florida. University Press of Florida. 2008. 79 to 80.
11 Calvert, John. Sayyid Qutb and the Origins of Radical Islamism. Oxford: United Kingdom. Oxford University Press. 2018. 168.
12 Herf, Jeffery. Nazi Propaganda For the Arab World: With a New Preface. New Haven: Connecticut. Yale University Press. 2010. 24.
13 Achcar,Gilbert. Translated by Goshgarian, G.M. The Arabs and the Holocaust: The Arab-Israeli War of Narratives. New York: New York. Metropolitan Books and Henry Holt and Company. 2009. 135 to 137.
14 Achcar, Gilbert. Translated by Goshgarian, G.M. The Arabs and the Holocaust: The Arab-Israeli War of Narratives. New York: New York. Metropolitan Books and Henry Holt and Company. 2009. 137.
15 Herf, Jeffery. Nazi Propaganda For the Arab World With a New Preface. New Haven: Connecticut. Yale University Press. 2010. 57.
16 Herf, Jeffery. Nazi Propaganda For the Arab World with a New Preface. New Haven: Connecticut. Yale University Press. 2010. 2.
17 Herf, Jeffery. Nazi Propaganda For the Arab World With a New Preface. New Haven: Connecticut. Yale University Press. 2010. 76 to 78.
18 Herf, Jeffery. Nazi Propaganda for the Arab World: With a New Preface. New Haven: Connecticut. Yale University Press. 2010. 259.
19 Herf, Jeffery. Nazi Propaganda for the Arab World: With a New Preface. New Haven: Connecticut. Yale University Press. 2010. 255.
References
Achcar, Gilbert. Translated by Goshgarian, G.M. The Arabs and the Holocaust: The Arab-Israeli War of Narratives. New York: New York. Metropolitan Books and Henry Holt and Company. 2009.
Calvert, John. Sayyid Qutb and the Origins of Radical Islamism. Oxford: United Kingdom. Oxford University Press. 2018.
Herf, Jeffery. Nazi Propaganda For the Arab World: With a New Preface. New Haven: Connecticut. Yale University Press. 2010.
Mohring, Hannes. Translated by Bachrach, David S. Introduction by Cobb, Paul M. Saladin: the Sultan and His Times, 1138-1193. Baltimore: Maryland. John Hopkins University Press. 2005.
Poole-Lane, Stanley. Saladin and the Fall of the Kingdom of Jerusalem. New York: New York. G.P. Putnam and Sons, 1898. This edition published in 2017.
Shaddad, Ibn Baha al-Din. Translated by Richards, D.S. The Rare and Excellent History of Saladin. New York: New York. Routledge: Taylor & Francis Group. 2002 and 2016.
Tolan, John V. “Mirror of Chivalry: Salah al-Din, in the Medieval European Imagination”, Images of the Other: Europe and the Muslim World before 1700 (Cairo Papers in Social Science 19:2) Frasetto, Michael and Blanke, David. eds. (Cairo Egypt: American University in Cairo Press 1996). 7-38.
Tolan, John. V. Sons of Ishmael: Muslims through European Eyes in the Middle Ages. Gainesville: Florida. University Press of Florida. 2008.
