Author: Abu Raef
Freemasonry (part 43)
Continuation of the Evidence and Proofs of the Connection Between Freemasonry and Judaism
General Jawad Rifat Atel Khan, a Muslim Turkish writer, believes that Judaism is the driving force behind Freemasonry and that the grand masters within Masonic lodges are drawn from among Jews. He argues that the connection and cohesion between Freemasonry and Judaism stem from the large presence of Jews in the leading ranks and higher levels of Freemasonry.[1]
It can also be added that Jews use their influence in the service of the Masons: they provide them with money and positions, and in return, the Masons render services to the Jews. Thus, this cycle continues: “Serve me so that I may serve you.”
The clearest example of this relationship can be seen in fundraising efforts for the reconstruction of the Temple. After the establishment of the state of Israel and Western support for it, Masonic hopes for rebuilding the Temple increased. However, since Old Jerusalem remained under Arab control, the Masons began sending letters requesting permission to rebuild the Temple. Among these letters was a message addressed to the custodians of the Mosque of Umar in Jerusalem, in which the writers pledged to raise millions of dollars for rebuilding the Temple and assured that this would not harm the mosque. This letter was published by the Royal Committee for Jerusalem Affairs on 10/1/1979 under number 67.[2]
Earlier, an American Masonic citizen had sent a similar letter, promising to raise 200 million dollars for the same purpose. This letter was dated 30/5/1968, and the sender’s address was included. It was published by the newspaper Al-Ra’y Al-‘Aam on October 14, 1979.
Therefore, the claim that rebuilding the Temple is at the forefront of Masonic objectives is neither false nor an accusation. The excavations carried out by Israel beneath Al-Aqsa Mosque also aim at causing its collapse. Likewise, attempts to set it on fire pursue the same goal.[3]
A proclamation issued by the Masonic lodge of Egypt, signed by Idris Raghib (Grand Master of Freemasonry) and Abdul-Majid Yunus (Grand Secretary of the Grand Orient of Egypt), called on Palestinians to coexist peacefully with the Zionists who had returned to Palestine. It also warned agitators that their actions would only result in harm and loss.[4]
This proclamation shows that even after the establishment of Israel—and despite killings, the displacement of Palestinians, and the confiscation of their lands and properties—the Masons did not awaken their human conscience nor abandon their organization. Had even a fraction of these events happened to another nation, it would have been sufficient to destroy and collapse Freemasonry.
In The Jewish Tribune, it is stated that Freemasonry is founded upon Judaism; therefore, if Jewish rituals and terminology were removed from Freemasonry, what would remain of it?[5]
There is no doubt that Freemasonry relies on Judaism and Jews together. If one day Jews no longer needed it, it would either perish or become a non-political social association. It is also possible that Jews would then establish new organizations that are more hidden and obscure.
Furthermore, the Jewish Encyclopedia notes that the technical language, symbols, and rituals used in European Freemasonry are filled with Jewish expressions and idioms.[6]
This situation also applies to Arab Freemasonry. Masons revere the Torah, and every Mason swears an oath upon it. Portions of the Torah are recited in Masonic lodges, and it is regarded as the primary sacred book among Jews, with no book before or after it holding the same status. Thus, an Arab Mason is also obligated to swear upon the Torah, whether he believes in it or not.
Rabbi Ben Mozig speaks openly about Freemasonry, asking: Why is there so much denial and fear regarding its connection to us? Its principles are derived from our principles, and the foundations of theology, dialectics, and reasoning it relies on are taken from Kabbalah and other Jewish sources. So why this denial?[7]
This denial is mostly observed among Muslims and Arabs who feel ashamed of their association with Freemasonry and do not wish others to know. However, Western Masons do not share this feeling. Hence, Masons seem to have two languages: what Western Masons openly declare is avoided by Arab Masons. Perhaps after normalization of relations, this duality will disappear.
Another rabbi, Isaac Wise, confirms this view, stating: “Freemasonry, in its history, degrees, teachings, passwords, and interpretations, is a Jewish institution—from beginning to end.”[8]
General Atel Khan also reports that an English writer stated: “If a Mason is not born a Jew, he at least becomes one later.” [9]
This description appears quite accurate. A Mason may be more committed to the Torah than a secular or leftist Jew, showing greater attachment to Jewish history, symbols, and rituals—sometimes even knowing more about them.
Arthur Edward, a Grand Master, authored an encyclopedic work on Freemasonry. In it, he writes that the stone upon which Prophet Jacob (peace be upon him) slept, the spiritual land known as Padan Aram, and the ladder he saw in his dream are all Masonic symbols. There is a deep connection between these symbols and what is mentioned in Jewish texts about the spiritual ladder.[10]
These references are also mentioned by Shahin Makarios and Idris Raghib, but they are difficult to fully understand unless one refers to the Book of Genesis, where it is said:
Jacob (peace be upon him) left Beersheba and went toward Haran. He reached a place, spent the night there, placed a stone under his head, and slept. In his dream, he saw a ladder set upon the earth, with its top reaching the heavens.[11]
Such references frequently appear in Masonic writings and symbols. At first, they seem obscure, but when compared with the Torah, their meanings become clear.
Arthur also notes that a Masonic lodge is formed with seven members; this number is necessary for a session to be legitimate. This recalls the Jewish Sabbath, the sabbatical year, and the seven years during which Solomon’s Temple was built. Additionally, the lodge hall is designed in the form of the “Tent of Moses” during the Israelites’ wandering in the desert.[12]
These themes are repeatedly emphasized in Masonic literature. Sheikh Mahmoud Shadhili also made extensive efforts to trace Masonic concepts back to their roots in the Torah. His work leaves little doubt about the close connection between Freemasonry and Judaism—or more precisely, between Freemasonry and the Torah.[13]
Continues…
Previous Part
References:
[1]. Atel Khan, Jawad Rifat, Asrar al-Masoniyyah, p. 7, n.d., n.p.
[2]. Al-Masoniyyah wa al-Yahud wa al-Tawrah, p. 52, cited from Al-Masoniyyah Taht al-Adwa’ by Abdul-Jabbar Al-Zaydi, p. 60.
[3]. Ibid.
[4]. Omar, Hussein Hamada, Al-Masoniyyah wa al-Masoniyyun fi al-Watan al-‘Arabi, p. 260, Dar al-Watha’iq, Damascus, Syria, 1438 AH.
[5]. Al-Masoniyyah wa al-Yahud wa al-Tawrah, p. 53.
[6]. Ibid., cited from The Jewish Encyclopedia, Vol. 5, p. 503.
[7]. Naji, Suleiman, Al-Mufsidun fi al-Ard: Jara’im al-Yahud al-Siyasiyyah wa al-Ijtima‘iyyah ‘Abr al-Tarikh, p. 356, Dar al-Bashir, Cairo, Egypt, 1429 AH.
[8]. Ibid.
[9]. Asrar al-Masoniyyah, p. 52.
[10]. Al-Shadhili, Mahmoud Thabit, Al-Masoniyyah: ‘Uqdat al-Mawlid wa ‘Ar al-Nihayah, p. 19, Maktabat Wahbah, Cairo, Egypt, 1410 AH.
[11]. Book of Genesis, Chapter 28:12.
[12]. Al-Masoniyyah: ‘Uqdat al-Mawlid wa ‘Ar al-Nihayah, p. 20.
[13]. Ibid., pp. 20–25.
