Author: Abu Raef
Freemasonry (part 40)
Continuation of the Discussion on the Affiliation and Relationship Between Judaism and Freemasonry
In continuation of the discussion on proving the affiliation and connection between Judaism and Freemasonry—and that the two are complementary and closely linked—further evidence and arguments will be presented. In this section, greater attention is given to statements and narrations recorded by leaders of Freemasonry in their writings and books.
The Jewish Encyclopedia has addressed the deep and extensive connection between Judaism and Freemasonry and explicitly states:
“Freemasonic technical language, as well as the symbols and rituals practiced by Masons, are filled with Jewish expressions and terminology.” [1]
This statement itself confirms the testimony of the Chief Rabbi mentioned earlier. Likewise, if we refer to the European Masonic Encyclopedia, we encounter an even clearer and more explicit statement:
Every Masonic lodge must be built upon the model of the Jewish Temple; every Master occupies the position of a Jewish king; and every Mason is, in essence, the embodiment of a Jewish individual. [2]
From these statements, it becomes evident that Freemasonry represents a practical manifestation of Judaism and its teachings, and in reality, serves as its intellectual, organizational, and cultural representative.
The Grand Master of Freemasonry, Shahin Makarius, explains the method of conducting a lodge from its opening to its closing as follows:
When a new lodge is established, it is opened with the recitation of Psalm 133 from the Psalms of the Torah. Then the Grand Master or his representative declares: O brothers, raise your voices in gratitude to Yahweh, who built the dome and the temple for His worship and for the glorification of His exalted name.
After that, the prayer of dedication and consecration is recited. Then the brethren stand, and the Master prays: ‘We ask You, O our God and the God of the Children of Israel there is no god but You to place peace and mercy in the hearts of Your humble and sincere servants…’ Then the orator recites passages from the Second Book of Chronicles, chapter two, verses 1–16.
Thus, the lodge is formally inaugurated with recitations from the Torah; and thanksgiving is directed not to the Lord of all worlds, but specifically to Yahweh, the God of the Children of Israel—declared as the only deity. The gathering also concludes with another recitation from the Torah. [3]
At this point, a fundamental question arises: can a person who believes that Yahweh is the only true God and that the Torah is the final sacred book still remain a Muslim or a Christian? Or does such a belief effectively lead them toward Judaism?
When we examine how Masonic lodges are conducted and observe the extent to which Jewish teachings and traditions are present and implemented, it becomes evident that Freemasonry is, in fact, a part of Jewish culture and civilization. When even oaths are taken in the name of a deity defined according to Jewish teachings, it becomes clear that Freemasonry constitutes a significant component of Jewish intellectual movements.
Furthermore, Shahin Makarius emphasizes regarding the construction of a lodge:
Symbolic forms and rituals must be derived from the Torah, for the authentic ancient history of Freemasonry is recorded therein. [4]
He also states that the first Grand Masters were Solomon, Hiram king of Tyre, and Hiram Abiff, providing detailed explanations of each. [5] If Freemasonry has no relation to Judaism, then on what basis is this constant emphasis on figures from the Torah?
Another Grand Master, Fahmi Sidqi al-‘Amri, believes that Freemasonry consists of multiple branches; some have served as tools of colonial powers to strengthen their domination, while others have been aligned with Zionism.[6]
However, the reality ultimately appears unified: a movement that simultaneously serves both colonial and Zionist interests.
For example, it is observed that wherever British colonialism established itself, it quickly founded Masonic lodges. The same policy was applied in relation to movements such as Qadianism and Baha’ism. This pattern is clearly evident in British colonies across Asia and Africa.
When the British first occupied Basra, they established a lodge named “Babylon” within days. The same occurred in Baghdad, and many of their officials were members of Freemasonry. Through such methods, Freemasonry spread globally similar to the approaches later adopted by France and Italy. [7]
In another part of Masonic teachings, Makarius describes the rituals of lodge opening, mentioning the oath and the kissing of the sacred book (the Torah), stating:
“It is obligatory upon you, O Mason, to act according to this sacred book before you, and to align all your deeds with the divine commandments contained within it.” [8]
Dr. al-Samarrai writes regarding the teachings of Judaism and Freemasonry: “I wished to know what is said in Jewish sermons and supplications, for I find it unlikely that a rabbi would say anything beyond what Makarius declares in the lodge and obligates the Mason to follow. If a Mason is required to organize his life according to the Torah, then he effectively becomes a committed Jew perhaps even more committed than many Jews themselves, who often follow the Talmud more than the Torah.” [9]
The orientalist Dozy also offers a notable definition of Freemasonry: A large group of followers from different religions working toward a single goal the reconstruction of the Temple, which symbolizes the State of Israel. [10]
There is no doubt that this statement holds significance, as the Temple represents a central symbol of Jewish identity.
Another indication of the connection between Freemasonry and Judaism is the required number of members in a lodge. Makarius states that at least seven members are necessary for a formal lodge and explains: “Because King Solomon spent seven years or more constructing and dedicating the Temple in Jerusalem.” [11]
But what is the logical connection between the minimum number of members and the duration of the Temple’s construction? If such reasoning were presented by someone else, it might be considered forced or unfounded; however, when expressed by Makarius, it is presented as unquestionable.
This reflects a deep attachment—almost mystical devotion—to the Temple, its figures, and its legacy.
Makarius further explains that Solomon divided the Temple’s workers into three categories: rulers, supervisors, and laborers, and he emphasizes that Masons should follow this structure. [12] The strong emphasis on such details further illustrates the claimed connection between Jewish teachings and Freemasonry.
He also mentions that the Temple was built over seven years and six months and concludes: The prayers recited in that supreme مقام are still recorded in the sacred histories. [13]
These are only some of the evidences and arguments that aim to demonstrate a strong, deep, and fundamental connection between Freemasonry and Judaism—portraying them as movements aligned in purpose and direction.
Further evidence will be presented in subsequent discussions, Insha Allah.
Continues…
Previous Part
References:
[1]. Freemasonry, p. 104.
[2]. Ibid.
[3]. The Hidden Secrets of the Masonic Society, pp. 107–108.
[4]. Ibid., p. 136.
[5]. Ibid., pp. 119–124.
[6]. Freemasonry, p. 135.
[7]. Freemasonry, Judaism, and the Torah, p. 36.
[8]. Freemasonry Exposed, p. 98.
[9]. Freemasonry, Judaism, and the Torah, p. 37.
[10]. Freemasonry, p. 129.
[11]. The Hidden Secrets of the Masonic Society, p. 86.
[12]. Ibid., p. 90.
[13]. Ibid., p. 91.
