[6] 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 below:

https://abuiyaad.com/w/king-faisal-zionism?s=35

Lord Viscount Henry John Temple Palmerston (1784-1864) – England’s War Secretary and then Foreign Secretary 1830-1841 and then Prime Minister – was influenced by the claims advocated by the Earl of Shaftesbury, in particular the call to transfer the Jews to Palestine and help them establish a state for them there. He was influenced by that call, which agreed with his Protestant Zionist ideas. So, due to the encouragement of his nephew, the Earl of Shaftesbury, he approved the opening of a British consulate in Jerusalem in the year 1838. He used to say that the revival of the Jewish nation would give power to English politics.

In August 1840, Palmerston sent a letter to the British ambassador in Istanbul urging him to urge the Sultan and the Ottoman government to help the Jews and encourage them to settle in Palestine. He said in his letter, “The revolutions that the Jews will bring with them will certainly increase the Sultan’s resources, as the return of the Jewish people, with the protection, encouragement, and invitation of the Sultan, will prevent the implementation of any future projects undertaken by Muhammad Ali or his successors, and I strongly ask you to persuade the Ottoman government to provide all the necessary encouragement for the Jews of Europe to return to Palestine”.

In the year 1841, the British Zionist Charles Henry Churchill, the British staff officer in the Middle East, wrote a letter to the Jewish Zionist, Moses Montague, head of the Council of Jewish Representatives, in London, in which he said that he could not hide his fervent desire for the Jewish people to achieve their existence once again in a Jewish state with the help of European powers. In the year 1844, the Zionist priest Bradshaw issued an appeal in which he proposed to the English Parliament to grant four million pounds, in addition to another million pounds from the churches, to contribute to “returning the Jews to Palestine”. In the same year, a committee was formed in London with the goal of “returning the Jews to Palestine”. The Speaker of Parliament, Reverend Tully Krayback, said, “England must secure for the Jews all of Palestine from the Euphrates to the Nile, and from the Mediterranean to the desert”.

In the year 1845, Edward Muntiff Red, from the Colonial Office in London, presented a plan to follow British policy in the Middle East. This plan included working to create a Jewish nation in Palestine, to be a protected state, first under British guardianship, then settling them permanently to become an independent country. Also in 1845, John Goller, the first governor of the colony of South Australia, proposed establishing Jewish colonies in Palestine, gradually, under British protection, until the Jews were finally granted self-rule, under British protection. One of the political Christian Zionists in Britain, working on behalf of the Jews, was a member of Parliament and Minister of Foreign Affairs at his time, Lawrence Oliphant 1829-1888. He travelled several times to Istanbul and spoke to Jewish and non-Jewish businessmen and industrialists. [1] [End of quote]

First, the political cooperation in the past between Zionists and European Christian Zionists shows how difficult it is for Muslim leaders to build secure bilateral partnerships since negotiations with these people require a lot of experience, vigilance, and alertness. Consider this quote from the author regarding a British Christian Zionist who was attempting to persuade the Sultan to grant the Zionists permission to reside in Palestine: “In August 1840, Palmerston sent a letter to the British ambassador in Istanbul urging him to urge the Sultan and the Ottoman government to help the Jews and encourage them to settle in Palestine. He said in his letter, “The revolutions that the Jews will bring with them will certainly increase the Sultan’s resources, as the return of the Jewish people, with the protection, encouragement, and invitation of the Sultan, will prevent the implementation of any future projects undertaken by Muhammad Ali or his successors, and I strongly ask you to persuade the Ottoman government to provide all the necessary encouragement for the Jews of Europe to return to Palestine”. [End of quote] So, while this deceiver made it appear as if the admission of the Zionists into Palestine would be in support of the Sultan’s authority, his hidden plan was to establish the Zionists in Palestine for his own geopolitical agendas, as quoted earlier by the author from one of them as follows: “The revival of the Jewish nation would give power to English politics”.

Second, 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.” [2]

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.” [3]

[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 287-289

[2] Ahl ul-Hadeeth, p.102. translated by salafipublications.com

[3] An excerpt from an article at http://www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah]