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[2] Zionism – [Intoxication with desire for control and an absence of sound rectification]

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah [The Exalted] said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative. [a]

When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [b]

Therefore, we remind ourselves of the fact that not all Jews are engaged in the plots of the Zionists, as Shaikh Abu Iyaad [may Allah preserve him] stated, “It is important to note that not all Jews are involved in these intrigues and the Jews as a population have, throughout history, been subject to the whims and desires of their religious and political leaders, and have been made to undergo much persecution as a result”. Must read:

Since the emergence of Christian Zionism, it has sought to enter into all decision-making bodies, and to work through them, in Europe, and then in America.

In Europe: Since the sixteenth century CE, what can be described – in the opinion of some writers – has appeared as a strange union between the policy of the English Empire and a type of Christian Zionism that became clear in English policy in subsequent generations. In the year 1523 CE, Henry VIII, King of England, wrote an article against the founder of Protestantism, Martin Luther, which made the Pope of the Church admire and called him “The Protector of Religion”. Several years later, the Protestant “Christian Zionists” worked to try to bring King Henry VIII closer to them. In the year 1533 CE, the Pope of the Roman Catholic Church opposed King Henry VIII in some of his personal affairs related to kingship, and from then he was deprived of (the Pope’s approval), which made him declare a separation from the religious authority of the Pope, so that the Pope’s powers would then be transferred to the king, who became the supreme head of the English Church, and the separation from Rome became complete. The Church of England was established, and therefore England witnessed during the period of his rule that the king gradually moved towards Protestantism.

In the year 1537CE, the King authorized the publication of the Torah in the English language, and in the year 1538 CE, he issued a royal decree to all the churches of England to end the priestly connection to their Bible. Thus, the king created the appropriate environment for the spread of Christian Zionism, Protestantism, and Jewish teachings, which made some historians describe that period of time as the time of the Hebrew invasion, and the time of the blemish of the Old Testament in England. Jewish historian Barbara Tuchman stated in her book ‘The Bible and the Sword’, “When the King of England ordered, in 1538, that the Torah be translated into English, published, and made available for reading by the public, he was thus establishing Jewish history, customs, and laws to be part of English culture, and to have an enormous influence on this culture, over the next three centuries. The translated Torah began to be called England’s National Torah, which had more influence on the spirit of English life than any other book”. Rather, the writer asserts that without that Torah heritage, it would have been doubtful whether the Balfour Declaration would have been issued in the name of the English government in 1917, or its mandate over Palestine, despite the presence of the strategic factors that emerged on the scene later. [1] [End of quote]

May Allah strengthen the Muslim rulers Aameen. Imaam Abdul Azeez Bin Baaz [may Allah have mercy upon him] stated: “As for the Zionist ideological (or intellectual war), it is like (the Crusader ideological war), and they spare no effort to corrupt the Muslims in their morals and beliefs. They have ambitions in Muslim countries and elsewhere. They have plans, some of which have been fulfilled, and they are still working hard to achieve the rest. Even if they fight Muslims with force and weapons, and seize some of their lands, they also fight them with their thoughts and beliefs. This is why they spread – within the ranks of the Muslims – false principles, (innovated) religious paths, and sects, such as freemasonry, Qaadiyaaniyyah, Bahaa’iyyah, Tijaaniyyah and other than them, and they seek the help of Christians and others to achieve their goals and objectives”. [2]

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] stated: So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities, and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’an and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised to oppose these plans. And likewise, it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – are mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” [3]

The Shaikh also stated: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters, there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allaah – in terms of the Book, the Sunnah, and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islaam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.” [4]

[a] Translator: Shaikh Abu Iyaad. NobleQur’an

[b] An Excerpt from Tafseer as-Sadi. Slightly paraphrased

[1] An Excerpt from “As-Sahyuniyyah An-Nasraaniyyah, Diraasah Fee Daw’i Al-Aqeedah Al-islaamiyyah. pages 279-281


[3]:Ahl ul-Hadeeth, p.102. translated by

[4]:An excerpt from an article at titled: The Salafis and Looking into the Affairs of the Ummah]