Author: Abdullah Zamani
Freemasonry (part 49)
The Influence of Freemasonry during the Abbasid Era
In this section, we examine the influence and penetration of Freemasonry into the Abbasid Caliphate. The Abbasid Caliphate was one of the most prominent Islamic caliphates, ruling over the Muslim world for many centuries. For this reason, Jewish groups made intensified efforts to infiltrate the Abbasid system and its institutions.
The Abbasid era was considered a golden age for Jewish propagandists. Even Abu Muslim al-Khurasani adopted a method in his invites that, in terms of secrecy, resembled Masonic practices. Likewise, anyone who studies the method of the Ikhwan al-Safa and their epistles will recognize the close relationship between them and this hidden force.
Burhan al-Din al-Biqa‘i (RH) also mentions that a group led by a Cordoban figure named Muhammad ibn Masarra used to gather and called their meeting place the “Pythagorean Club.” Shaykh Muhammad al-Za‘bi states: “I used to hear the term ‘Pythagoras’ in Masonic circles without understanding its meaning until I came across this text.” [1]
An example of a Masonic-style initiation ritual during the Abbasid period—where such individuals were called “Mukallibin”—was as follows: the speaker would begin with Qur’anic verses, reciting them with a trembling voice and tearful eyes, expressing compassion for the “ignorant masses” (described metaphorically as lifeless stones), who were unaware of hidden truths known only to a select group chosen from eternity. The speech would conclude with the claim that ultimate victory belonged to them.
Then the Motive would lament for the “simple-minded” who remained veiled from truth, while consoling himself by mentioning respected figures, claiming that they were among the chosen who concealed the truth until the proper time for its revelation.
At this point, the initiate—who had been “captured” by the Mukallibin—would step forward, bringing a certain amount of wealth and a guarantor to ensure secrecy. A time would then be set for his initiation. After a series of tests, intimidation, psychological pressure, symbolic acts such as slaughtering a rooster near him, and making him drink salted water followed by milk, honey, or pure water, he would finally be required to take a lengthy oath concluding with:
“If I reveal any of these secrets, whether in anger or in contentment, my wife shall be divorced, my wealth given in charity, and my blood lawful.” [2]
The most prominent figure who orchestrated the hidden Jewish conspiracy during this era was Maymun ibn Daisan al-Qaddah. This individual outwardly embraced Islam hypocritically and began implementing his plans in Kufa around 276 AH. Prior to this, he had been a Jewish scholar deeply committed to Judaism, skilled in philosophy and astronomy, and knowledgeable about various religions and sects. He worked as a goldsmith in Syria (Salamiyah) and was said to be descended from a Jewish lineage.
In Kufa, he met a man named Hamdan Qarmat, and together they agreed to establish a secret organization aimed at undermining Islam and dividing Muslims. In doing so, Maymun al-Qaddah followed the same path as Abdullah ibn Saba.
He deceived people by pretending to support Shi‘ism and expressing love for Ahl al-Bayt. He associated himself with Isma‘il ibn Ja‘far al-Sadiq, presenting himself as a loyal supporter while harboring deep hostility toward Muslims. He began his mission and misled groups of people—especially some Berbers in North Africa, who were distant from Islamic centers of knowledge.
After him came his son Sa‘id, who changed his name to Obaidullah, adopted the title “al-Mahdi,” and falsely claimed lineage from ‘Ali ibn Abi Talib (RA), calling himself “Fatimid.” Leading Muslim scholars of the time—such as Imam Abu Hamid al-Isfarayini, Sheikh Abu Abdullah al-Saymari, Imam Abu al-Hasan al-Quduri, Imam Abu Ja‘far al-Nasafi, and others—rejected this false claim and officially documented its invalidity in 402 AH.
‘Ubaydullah moved to North Africa, established power, and founded his state in Mahdia. He later expanded across North Africa, conquered Egypt, and transferred his rule there. Throughout their reign, the Fatimids cooperated closely with Jews, appointing them as ministers and officials, entrusting them with political affairs, and granting them authority over the lives, wealth, and honor of Muslims. They oppressed Muslims, assassinated scholars and righteous individuals, spread heresy and disbelief, opposed Islamic teachings, permitted immorality and alcohol, insulted prophets, and even claimed divinity. [3]
They also established Batini sects and groups affiliated with Sufism, constructing shrines falsely attributed to figures such as prophet Husain (RA) and Zainab (RA), despite historical inaccuracies. Their aim was not genuine love for Ahl al-Bayt—since Jews were among their strongest opponents—but rather to mislead Muslims and encourage misguided intercession.
Among Jewish figures appointed to ministerial positions under the Fatimids was Abu Nasr Sadaqa ibn Yusuf al-Fallahi (appointed in 1044 CE), as well as Abu Sa‘d al-Tustari. Along with other Jewish elements, they exercised extreme bias and subjected Muslims to oppression, causing widespread public distress. [4]
Another example is the Iraqi Jew Yusuf ibn Ya‘qub ibn Killis, who moved between Egypt and North Africa, later returning under the Fatimids. In the 4th century AH, he led the “Council of Interpretation” and authored a treatise titled al-Waziriyya, continuing his activities until he was eventually killed following conflict with his Fatimid superior.
The second major figure in this movement was Hamdan Qarmat, who sent his missionary Yahya ibn al-Mahdi to Bahrain. There, he spread their ideology and established a state, later continued by the Qarmatians. They spread Corruption across Islamic lands, disrupted security, killed women and children, destroyed agriculture, and fueled destructive internal hostility against Muslims.
Among them was Abu Tahir al-Qarmati, who attacked Mecca during the Hajj season, massacred pilgrims near the Ka‘bah, looted their wealth, and removed the Black Stone, taking it to Bahrain. They also made pilgrimage routes unsafe, severely hindering travel. Eventually, Muslim forces arose and suppressed this movement.
A century later, the Batini invites re-emerged in Isfahan and gained power in 494 AH. They engaged in Killing and looting, spreading fear, and capturing fortified castles such as Isfahan and Alamut. Among their leaders were Ahmad ibn ‘Attash and Hasan ibn Sabbah. This corruption continued until Ibn ‘Attash was killed in 500 AH, while Hasan ibn Sabbah remained active until 518 AH.
Such Batini movements frequently appeared during periods of weak in the Muslim world, such as in Syria (520 AH) and Quhistan (549 AH). [5]
Imam al-Ghazali (may Allah have mercy on him) outlined methods used by the Batinis to recruit followers in his work Fada’ih al-Batiniyya, including:
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Firasa (Perception): Understanding the psychological state of the target.
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Ta’nis (Familiarization): Building trust through adaptive behavior.
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Tashkik (Doubt): Creating confusion and raising complex questions.
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Ta‘liq (Suspension): Delaying answers while extracting commitments.
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Rabt (Binding): Securing strong oaths of secrecy and obedience.
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Tadlis (Deception): Gradual indoctrination through manipulation.
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Ta’sis / Talbis: Distorting religious teachings by introducing hidden meanings.
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Detachment from Religion: Removing obligations and leading to denial.
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Final Goal: Convincing the individual that religion is superstition and promoting doctrines such as incarnation or unity of existence. [6]
To be continued…
Previous Part
References:
[1] Al-Za‘bi, Muhammad ‘Ali. The Reality of Freemasonry. p. 303. Mu’assasat Martuq Ikhwan, Beirut, Lebanon, 1974.
[2] Ibid., pp. 304–305.
[3] The Intrigues of Freemasonry, pp. 24–25.
[4] Al-Maydani, Hasan Habannakah. Jewish Plots Throughout History, pp. 210–211. Dar al-Qalam, Damascus & Beirut, 2nd ed., 1398 AH.
[5] Freemasonic Intrigues Among Muslims, p. 26.
[6] Al-Ghazali, Abu Hamid Muhammad. Fada’ih al-Batiniyya, pp. 21–32. Dar al-Kutub al-Thaqafiyya, Kuwait.
