Freemasonry (Part 34)

Author: Abu Raef

Freemasonry (Part 34)

The Relationship Between Freemasonry and Judaism

In this section, it is necessary to examine the relationship between Freemasonry, Judaism, and Zionism, in order to analyze and evaluate this important and fundamental issue, which in fact forms the core framework shaping this movement and its policies. In reality, many researchers and scholars who have studied this field have pointed out in their writings and works that Freemasonry constitutes a strong and solid arm of Judaism and that, through it, the goals and intentions of this religion are implemented across the world.

A Brief Introduction to the Jews

At the beginning, we will attempt to provide a brief and general overview of Jewish history. It should be noted, however, that this work does not aim to present a comprehensive account of Jewish history, since numerous works have already addressed the subject in detail. Whether the Jews were of Hebrew origin and accompanied the Prophet Ibrahim (PBUH) or not; whether they were descendants of Yaqub (PBUH) or from other lineages; and whether they were the same people whom Musa (PBUH) led across the sea toward the Sinai Desert or not, in any case, they represent a human community that was formed on the basis of a particular religion, the religion which was shaped after the rejection of the prophethood of Ibrahim, Musa, Isa, and Muhammad (peace and blessings be upon them all), and they thus established for themselves a path entirely opposed to the prophetic message. In later stages, this religion underwent transformations and gradually came to be based on deception, resentment, and hostility toward other human beings.

Even if at certain points in history they possessed a state, specifically during the time of the two noble prophets Dawud and Sulayman (PBUT), their claim to ownership of the land of Palestine is entirely unfounded. Their own Torah texts themselves bear witness to this fact.

1. Palestine Before the Hebrews

Before the births of Ibrahim, Yaqub, Dawud, SuLayman, and Musa (PBUT all), Palestine was an Arab land belonging to the Arab descendants of Canaan. The Jewish Torah itself acknowledges this reality and refers to this land as the “Land of Canaan.”

The Greek historian Herodotus, along with other reputable historians, both before and after the Common Era, affirmed that Palestine was an Arab land inhabited by Canaanites, Assyrians, and Phoenicians long before the arrival of the Hebrews. [1] The Hebrews settled around Shechem (Nablus) approximately 2300 years ago, and even then they arrived as refugees.

Furthermore, archaeological discoveries in Sinai, Palestine, Syria, Iraq, and Egypt, including tablets, historical texts, and written correspondences from that period, confirm this reality.

The city of Al-Quds, which at one time came under the control of Dawud and SuLayman (PBUT) and which Jews falsely and through distortion present as the central focus of their sacred heritage, is also acknowledged in their own religious texts as an Arab city. In the Book of Ezekiel, it is stated:

“Son of man, make known to Jerusalem her abominations, and say: Thus says the Lord Allah to Jerusalem: Your origin and your birth are from the land of Canaan; your father was an Amorite and your mother a Hittite.” [2]

Both the Hittites and the Amorites were Arab peoples and were considered relatives of the Arab Canaanites.

2. The Short Duration of Jewish Rule

The period during which Prophet Dawud (PBUH) captured the city of Al-Quds from the Jebusites in 1048 BCE through warfare and conflict, as well as the subsequent period during the reign of Prophet Sulayman (PBUH), was a short one. From a historical perspective, it was not long enough to imprint the land with their identity. Shortly afterward, they once again fell into dispersion and fragmentation.

Even their return under the leadership of Prophet Musa (PBUH) did not result in a stable or lasting presence in Palestine. Because Allah allowed Nebuchadnezzar to prevail over them in support of the rightful inhabitants of the land. In 587 BCE, he deported them to Babylon while they were in captivity and humiliation, with the aim of breaking their power and cleansing the land of their wrongdoing. Only the weak and the powerless remained in Palestine. This fate was presented as the consequence of their own actions. [3]

In the First Book of Chronicles (36:14–20) it is stated that the leaders of the priests and the people committed great treachery and engaged in practices similar to the abominations of other nations. They defiled the House of Allah that had been consecrated in Al-Quds, mocked the messengers of Allah, despised His words, and rejected His prophets. As a result, the wrath of Allah fell upon them and there was no remedy left. The king of the Chaldeans then attacked them, killing their young men in the sacred house and sparing neither old nor young, neither men nor women. All were delivered into his hands. Their wealth and treasures were carried off to Babylon, the House of Allah was burned, the walls of Al-Quds were destroyed, and the survivors were taken into captivity. [4]

3. Return and the Continuation of Conflict

When Cyrus returned them to Palestine from captivity in 529 BCE and assisted them in rebuilding the Temple, they again fell into corruption, immorality, and social decay, with their priests at the forefront of these deviations. Because, Al-Quds held no genuine sanctity for them, and the Temple served merely as a cover from which they could wait for the right moment to seize what was considered the Arab right to that land. After their return, internal conflicts intensified, and they fought among themselves once again, spreading corruption in the land.

At another stage, Allah allowed two Roman commanders to dominate them: Pompey in 63 BCE and Gabinius in 56 BCE. Their campaigns led to widespread killing and displacement. This state of division and widespread hostility continued, hostility that was seen as the result of their conduct, intrigues, and animosity toward other peoples, until 70 CE, when Titus, the son of Vespasian and successor of Nero, killed thousands of them. He destroyed all their remaining structures in Al-Quds and the Temple, burned everything associated with them, and expelled them from the land, thus bringing their presence there to an end, except for a small number of the weak who renounced their Judaism.

This event was presented as the true end of a people whose brief and transient presence they had portrayed as an eternal and divinely granted right. [5]

Hazrati Isa (PBUH) had previously foretold this fate, saying:

“O Al-Quds, O Al-Quds, you who kill the prophets and stone those sent to you! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling. Behold, your house is left to you desolate.” [6]

4. Contemporary Jews and the Claim of Lineage

If contemporary Jews consider themselves the descendants of Prophet Ibrahim, Prophet Yaqub, Prophet Dawud, and Prophet SuLayman (PBUT all), and the followers of Prophet Musa (PBUH), the existing reality contradicts such a claim. Because contemporary Jews are not the same historical group and are not regarded as the direct descendants of those earlier communities. Rather, they represent a collection of various peoples who have come from different parts of the world, including Russia, Poland, the United States, France, and England, in response to different calls issued by Jewish leaders. They have gathered within a single religious framework which is portrayed as being built upon moral corruption, degradation, illegitimate gain, rapid accumulation of wealth, and the use of that wealth to expand domination, even if this occurs at the expense of the rest of the world.

Given this, the question arises: from where does the claimed “right” to the land of Palestine originate, when they entered this land only as refugees and did not reside there except for a very brief period in the scale of history? Even today, they continue to come to this land from diverse linguistic and ethnic backgrounds, and their only unifying factor is their agreement on hostility and the violation of the rights of others.

Many governments around the world that had suffered from their espionage, betrayal, greed, and other actions thought that gathering them in Palestine would free them from their harmful influence. However, this policy produced a more complex crisis: on the one hand, the displacement and resistance of a people who refuse to surrender, and on the other hand, the emergence of a group that remains insatiable, never satisfied and never considering the issue concluded. This situation gradually led nations to awaken and realize that they themselves had become victims of such a policy. Consequently, opposition to this situation and calls for bringing it to an end began to increase. [7]

In conclusion, it should be noted that numerous statements and judgments regarding the Jews have been expressed by politicians and thinkers around the world; if necessary, some of these will be cited in due course.

To be continued…

Previous Part

References:

1. Qadah, Mahmud Abd al-Rahman, A Brief History of the Jews and a Refutation of Some of Their False Claims, p. 233, Journal of the Faculty of Dawah and Fundamentals of Religion, Islamic University.

2. The Book of the Prophet Ezekiel, 27–106, n.d., n.p.
3. A Brief History of the Jews and a Refutation of Their False Claims, p. 257.
4. Antonios Fikri, The First Book of Chronicles, pp. 32, 41, 42, n.d., n.p.
5. Abd al-Rahman al-Dawsari, Judaism and Freemasonry, p. 17, Dar al-Sunnah, 1st ed., 1414 AH.
6. The Gospel of Matthew, 67–86, n.d., n.p.
7. , p. 20.