Author: Abu Raef
Freemasonry (part 36)
Jews and Islam
Continuing the discussion on the relationship of Judaism with other religions, this section examines the relationship between Jews and the religion of Islam. There is no doubt that the hostility of Jews toward Islam has long been recognized. This hostility began from the very beginning of the mission of the Messenger of Allah, (PBUH), perhaps even before that, and even before his birth. They feared his coming because they knew that he would appear with a new message that would shatter their ambitions and plans and would radically transform their circumstances. For this reason, they filled the hearts of those around the Prophet, both before and after his birth, with hatred and hostility, and they wished that he would never be born.
Thus, when the Prophet of Allah (PBUH) began his call, they were among the first to deny him. They incited others against him and helped organize hostile groups and alliances. Many of them stood behind the ignorant leaders of Quraysh, instilling in their minds disbelief, rebellion, and arrogance.
When the Messenger of Allah (PBUH) migrated to Medina, their opposition and obstinacy intensified, as if the Prophet had entered the lair of a fierce beast. From the very first day, the enemies of Allah among the Jews became active in obstructing the Prophet (PBUH) and his message, stirring people against him by making use of their wealth, alliances, resentments, and whatever means they possessed.
Anyone who has studied Islamic history is aware of their positions during the battles of Uhud and al-Ahzab (the Battle of the Trench), as well as their repeated violations of treaties, acts of betrayal, and various intrigues. These actions eventually led the Prophet (PBUH) to take disciplinary military measures against the tribes of Banu Qaynuqa, Banu al-Nadir, and Banu Qurayza. As a result, their influence was eliminated from Medina and later from places such as Khaybar, Fadak, and Tayma.
However, according to this perspective, they continued, by habit, to spread like a microbe throughout human society, whispering and plotting. They were among the first to spread insinuations and to circulate the incident known as the “Slander” (Hadith al-Ifk). They are also said to have been involved in the conspiracy that led to the assassination of the just Caliph, Umar ibn al-Khattab, (RA), seeking to remove what they perceived as a powerful and unbreakable force. Furthermore, it is claimed that the turmoil during the caliphate of Uthman ibn Affan, (RA), was stirred by their associate Abdullah ibn Saba, and that these disturbances continued until the end of the caliphate of Ali ibn Abi Talib, (RA). [1]
When the Jews realized that they could not distort the Quran and Islam in the same way they had altered the Gospel and Christianity, and that they would never be able to do so, since the Quran is preserved in the hearts and by the promise of the Almighty Allah, «إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ» [2] Translation: “Indeed, it is We who have sent down the Reminder, and indeed, We will be its guardian.”
, they turned instead to deception and indirect methods in an attempt to distance Muslims from the Quran and to cast doubt upon the Prophetic tradition and Islamic history. Yet they did not succeed in this either, for Allah (SWT) raised among the Muslim community great scholars who preserved the Prophetic hadith, compiled them, critically examined them, and distinguished the authentic reports from those that were weak or fabricated.
When they were unable to penetrate the religion from within, they turned to creating divisions among Muslims so that, after fragmentation and disunity, they could more easily dominate them. For this reason, they are said to have fostered and promoted the ideology of Mazdak and his rebellion. They also propagated and distorted certain movements and intellectual trends such as Shiism, the Qarmatians, the Brethren of Purity (Ikhwan al-Safa), the Ismaili Hashshashin, and various marginal interpretations among Sufi groups. Through these efforts, they succeeded in drawing some sects away from the straight path and the firm methodology of Islam. [3]
With the beginning of the modern era, their activities intensified. Concepts such as secularism and modernism were introduced among Muslims, and their books and ideas spread among Muslim youth and readers through their agents, individuals who had been carefully cultivated within certain intellectual and political circles. In this way, they were able to influence the thinking of some commanders and political figures in the late Ottoman Empire, such as Midhat Pasha and Jamal Pasha, as well as the jew Mustafa Kemal. Consequently, the Ottoman state, considered the last major symbol of the great Islamic polity, eventually collapsed. [4]
After that, influence continued through slogans of progress, civilization, openness, freedom, and socialism. Military coups increased, economic instability began to spread, production management deteriorated, and policies of nationalization disrupted the path of industrial development in many parts of the Arab and Islamic world. Moral values were also affected by the conditions under which citizens lived: poverty on the one hand, and the pressure of authoritarian rule, security apparatuses, and military dominance on the other. [5]
As a result, a generation marked by alienation emerged, the sense of belonging weakened, and some people openly showed indifference toward the values and boundaries of Islam, except for those upon whom Allah (SWT) bestowed His mercy. In this atmosphere, social corruption increased and moral laxity hearted against Hijab spread. Behind these developments, were hidden forces that had filled the minds of their agents with hostility toward religion and religious people. In some cases, worshippers were prevented from entering mosques, and violent campaigns were carried out by Jews with the aim of weakening Islam, its followers, and the intellectual and practical revival associated with it.
Following these developments came a major turning point: when Jewish political movements, through influence and lobbying among European decision-makers, succeeded in establishing a presence in Palestine. This led to the displacement of large segments of the Palestinian population and created a lasting geopolitical crisis in the region, one that continues to drain resources and affect the stability and development of neighboring societies.
These developments were also connected to broader global strategies and ideological struggles of the Jews. Such processes often relied on propaganda, manipulation of public opinion, distortion of facts, and encouragement of unrest and disorder. They represented persistent efforts to weaken religion and replace divine laws with secular, materialist systems. [6]
Jews and Wars
In order to exhaust the material resources of nations, spread chaos, undermine moral and social values, and seize opportunities for accumulating wealth, later using that wealth for further objectives, Jews have resorted throughout history to instigating conflicts and wars among nations.
In earlier periods, they have stood behind many conflicts among the great powers of the ancient East, such as the wars between the Persians and the Romans, or between the Pharaohs of Egypt and the rulers of Syria. This was often carried out by supporting one side against another, spreading discord among them, and sowing the seeds of hostility.
They have been behind all the rebellions and disturbances in our Arab lands: the pre-Islamic wars against the Messenger of Allah (PBUH) and his call; the Wars of Apostasy (Ridda); the movement of Abdullah ibn Saba; the revolt of the Zanj and the uprising of Babak al-Khurrami; the movement of the Qarmatians; the movement of the Hashshashin; the wars between France and Britain; the continuous wars among the princes of Europe; the First World War; the conspiracy against the Ottoman Caliphate and its destruction; the Second World War and the millions of lives lost in all of these conflicts; the Palestine war and the mobilization of all their agents for their own benefit and the seizure of it from the Arabs; support for Haile Selassie (said to be linked to the tribe of Judah) and the swallowing up of Eritrea; the rebellions and wars in South America; the Cuban Revolution; the Bolshevik communist revolution in Russia and the suffocation of Eastern Europe; and finally the injection of coup-driven and socialist revolutions.
They also introduced communism into Indonesia through their agent Ahmad Sukarno, who in 1965 executed many Muslim generals under the pretext that they were attempting to overthrow his government. In Pakistan as well, they allied themselves with the Hindus under the guise of friendship; afterward Pakistan was divided into two parts, and the issue of Kashmir was left behind through planning and support by Jews, friends of the Hindus.
Amid all of this, the market of war was raised high, and vast numbers of Muslims were destroyed. There was also cooperation and support between South Africa and Israel aimed at eliminating the African peoples of the south; likewise the Cyprus issue and the war between Turkey and Greece. [7]
This bloodshed continues to this day. Some may say that the Jews did not directly carry out all of these events; however, it must be understood that they prepared the ground for them and stood behind them through the intellectual conflicts they fostered, between capitalism and socialism, workers and conservatives, democracy and Christians, and revolutionaries and the religious. Their instrument is Freemasonry, the very birthplace of a fire that devours everything.
Each of these topics will be discussed in future research.
To be continued…
Previous Part
References:
- For a better understanding of this subject and the intrigues of the Jews in these events and occurrences, the following sources may be consulted: Fiqh al-Sirah, Ramadan al-Buṭi, Dar al-Fikr, Damascus, Syria, 11th edition, 1411 AH.
Mustafa al-Sibai, Al-Sirah al-Nabawiyyah: Durus wa Ibar (The Prophetic Biography: Lessons and Reflections), al-Maktab al-Islami, Beirut, Lebanon, 8th edition, 1405 AH.
Abu al-Hasan Ali al-Nadwi, Nabi-yi Rahmat (The Prophet of Mercy), translated by Mufti Muhammad Qasim Qasimi, Nadwi Publications, Zahedan, Iran.
Mani Hammad al-Juhani, Al-Mawsuah al-Muyassarah fi al-Adyan wa al-Madhahib al-Muasirah (The Simplified Encyclopedia of Contemporary Religions and Sects), Vol. 1, p. 52, Dar al-Nadwah, 4th edition, 1420 AH.
- Surah al-Hijr :9.
- Al-Yahudiyyah wa al-Masuniyyah (Judaism and Freemasonry), p. 26.
- Safwat al-Shawadfi, Al-Yahud: Nashatan wa Tarikhan (The Jews: Origin and History), p. 7, Dar al-Taqwa, Cairo, 1420 AH.
- Al-Yahudiyyah wa al-Masuniyyah, p. 27.
