Show Notes
After nearly five years, we have finally arrived at the point where we began this series about the so-called “Muslim Nazis.” We still have a little ways to go before we can call this story complete, but the image that inspired this half-decade deep dive into one of the darkest and strangest corners of the Second World War can finally be fully developed.
It took a journey across two continents and multiple countries, and context that spans two of the most—if not the most—controversial historical developments of the twentieth century, that is, the nascent Israeli-Palestinian conflict and the birth, death, and civil war of the old Yugoslavian kingdom. Only such a bizarre creation as the 13th Waffen Mountain Division of the Third Reich’s SS could result from such a complex web of geopolitics, nefarious figures, and chaotic and unbelievably violent forces and events. And yet, there was always a human side to this story.
The human side came not from the great figures of the story—the Grand Mufti’s or the Heinrich Himmler’s—but rather the men themselves and their own accounts of just what happened to bring them, the sons of Bosnia, into the arms of the Nazis, to say nothing of the ghastly crimes many of them committed. Their human qualities do not diminish the horror to which they contributed by a long shot, but they do help us understand the position they and so many like them were in. This is, in that sense, their story.
But it is the story of so much more. There are never-before suggested revelations about the Handschar that can be pieced together from the information we cover here, including the likely final ambition the Grand Mufti of Jerusalem, Hajj Amin al-Husseini had for the Division. This and more are covered in the greatest depth in this penultimate installment of History Impossible’s “Muslim Nazis” series.
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More from History Impossible
Hey everyone. No preamble here. Just a nice bonus as a thank you for your continued support. As the title suggests, this is an audio adaptation of an essay I wrote about the 25th anniversary of 9/11 and how it led me to reflect on my generation, that is millennials, seems to believe about itself regarding trauma, adversity, and the future.
We often hear about how the Second World War was more morally nuanced and complex than we have been led to believe. This is, to a certain extent, very true. The Axis powers meted out a level of genocidal destruction and suffering upon tens of millions of people across the world, decimating generations in places as far flung as Poland and the Philippines, and Croatia and China. To call their actions existential by their very nature is to arguably undersell the threat they posed. The Allies realized these were the stakes and were eventually faced with a very real question: what would it take to stop such a threat? It required what many have come to believe was the unthinkable: meeting destruction with destruction. And in meeting the Axis violence with more violence did indeed bring the war to its ultimate end.
In this newest episode of History Impossible we’re joined a second time by Richard Lim, host of the This American President podcast, who last appeared on this program a couple years ago to discuss the insane, contentious election of 1876. He is also the author of a new book, Refusing a Crown: How George Washington Changed the World, which releases on October 13, 2026, and covers the most significant aspect of America’s first president: his restraint from seizing power that almost certainly would have remained his.
“Because remember: Russia is a religious experience.” Those are the oft-repeated and well-said words by the host of The Eastern Border podcast, my good friend Kristaps Andrejsons. They are well-said because there are very few alternatives for explaining Russian actions, rhetoric, and political culture over the past near half-decade in its World War I-style conflict with Ukraine. The Russian religious experience, made emblematic by Kristaps’ and my favorite shared punching bag Aleksandr Dugin, is a phenomenon best understood as a more formalized and colossal version of what ISIS was ten years ago, and it helps explain why Kristaps believes the spiral of the Russian state as we currently know it is beginning in 2026.
Antizionism, as it has become, has been having a bit of a moment for going on three years. It is a tough nut to crack, given its various claims of varying legitimacy and, as we have covered more than once on History Impossible, its increasing tendency to veer into outright antisemitism, especially by those looking for a supposedly intellectual and moral veneer for their racial and geopolitical fixations. Part of the reason for this confusion is the complex intellectual history of the position, which, after 1948, became more complicated than the relatively straightforward debate over Jewish statehood before, during, and after the Holocaust.