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[1] Brief acquaintance with the intellectual servitude of American ideologues to Zionism

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. [1]

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. [2]

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:

Christian Zionism moved from its beginnings to the United States of America

The Puritans were the first to arrive in America with Zionism, rather they were the founders and initiators of its first ideas, and they worked hard to bring about changes in all fields in favour of their Zionist calls in the senior positions of power and the official administrative departments. They established the settlement of Massachusetts in the year 1630, and during the following decade, more than twenty thousand Puritans migrated to this place. They brought the Hebrew language to the settlement, printed the books of the Old Testament, and translated it into Latin. Perhaps the most important thing they practiced in their new settlement was the establishment of the idea of ​​a “covenant” or contract similar to the “covenant between Prophet Musa [peace be upon him] and Jehovah”, or between “the Lord and Prophet Ibraheem [peace be upon him]”, as they claimed. In the same way that the Jews left Egypt and went to a new land that the Lord promised them, as stated in the books of the Old Testament, the “Puritans” of Christian Zionism saw themselves as the new chosen people and the new world as the new Israel. As a result, they made an imaginary covenant with the Lord, saying, “If the Lord secures our departure to the new world, we will establish a society governed by divine laws”. John Winchester, the first governor of the Massachusetts Bay Colony, likened the colony to a city “on the hill,” that is, a virtuous city and an example to be emulated by the world.

The imaginary covenant between the early Puritan Christian Zionists and God had a significant political, religious, and social impact on American thought. As a result, Americans believed that they had been bestowed with a specific mission from God, to be an example to be emulated in all regions of the world, and from this thought arose another concept known as the principle of “Manifest Destiny”, meaning that America’s destiny, which God has destined, is to prepare the world, and the principle of “Progressive Imperialism”, meaning the colonisation of other peoples to bring progress to them, and the spread of Christian Zionism among them, and the principle of “Liberal Internationalism”, which is referred to as President Wilson’s fourteen points, and the principle of “Improving the World”, as are the claims of “Kennedy” and “Johnson”, or the principle of “Human Rights” as it is claimed by Carter and Clinton.

(First), the idea of the “Covenant with God” influenced the political structure of the United States of America, therefore when the first founders prepared the “Declaration of Independence”, the concept of the contract was an important concept. The theological covenant evolved into civil social contracts, as defined by John Locke, in which individuals enter into a contract with the government, agreeing to submit to its rule in exchange for the preservation of their established rights. It should be noted that Covenant theology predated the work of John Locke and Rhema, and it may have influenced his thinking about the social contract between citizens and government. There is no doubt that covenant theology has prepared people to think about the social contract, that is, it has prepared them to think that obedience to obligations related to God and the members of society are matched by benefits that accrue to everyone in society. The social contract changed the Puritan theological covenant from one between God and people to one between individuals and the government, and therefore the idea of the Puritan religious era was represented in the democracy of the American political system. The first Puritans were “Congregationalists,” and “bishops” who chose their pastor, and all parishes were linked to an ecclesiastical organisation in which each “diocese” enjoys autonomy and makes decisions in the future. Parishes had specific practices that were democratically established by church members, and thus all “Diocese” later influenced notions of American democracy. According to the Puritan “Zionist Christian” covenant, church members elected the government, and those who were allowed full membership in the church and had a say in the civil government were: the civil government that had authority over all members of society, but it was regulated by only those who could prove their spiritual superiority and supervised by those who were full members of the church.

(Second), the belief of Christian Zionism (Puritanism) in the duality of human nature, that is, spiritual transcendence on the one hand and inferiority (since the first sin) on the other, had an impact on the principle of separation of powers, as well as the idea of control and balance between Congress and the presidency in order to prevent corruption of the political system. Humanity (in their view) is susceptible to corruption, and absolute authority corrupts it completely, thus each authority must be checked and balanced by the other authority. This negative view of human nature, the first sin, and human corruption as a reality of life found its way into American political thinking; therefore, the first founders developed the American Constitution based on this vision, when they preferred a government bound by restrictions, controls, and separation of powers. [Footnote a]

The Christian Zionists (Puritans) arose in the new world and believed to be God’s chosen people with a specific mission – the new world represented by the new Israel, whereas the old world is represented by ancient Egypt. They believed that the covenant with God, which they had concluded, would serve as the foundation for constructing a divine society (a city above The Hill) that would be the centre of the world’s attention, and that the covenant with God would take on a secular, civil character, transforming into a social contract between individuals and the government. Because they were Congregationalists who held that the government is chosen democratically by the holy members of the Church, and because they were Puritans, they cemented a negative view of human nature in American political thinking which imposed the choice of a government bound by restrictions, controls, and the separation of powers. [Footnote b]

Since its establishment, Christian Zionism attempted to meddle in decision-making channels and influence elections in the United States of America, so that the candidate would be loyal to it and defend its principles and ideas; rather, they sought to ensure that the presidential candidate was an evangelical fundamentalist who embraced and supported Christian Zionism’s ideals. The Christian Zionist inclination can be found in several of America’s first presidents and examples of this can be found in their words and actions, such as:

[I] George Washington, the first American president, whose presidency was from the year 1789 to 1797 AD, was deeply religious, of course, based on distorted Christianity. He declared his sanctification for Jewish rites and rituals, and the sacred history “contained in the Old Testament”, and this appears in many of His speeches, including that he sent two letters to two Jewish leaders in his country, following his assumption of office of President, in which he expressed his hope that the Lord, the miracle worker, who saved the Hebrews in ancient times from the oppression of their Egyptian oppressors, and planted them in the Promised Land, would continue to water them from the shade of heaven.

[II] John Adams, who assumed the American presidency from 1797 to 1801 AD, was clearly pro-Zionist. A complete century before Herzl, he expressed the sincere desire for the Jews to return to the land of Judah (Palestine), as an independent nation. [Footnote c] In a letter sent to the president who succeeded him as president of America, Jefferson, he said, “Even if I were an atheist, and believed blindly in fate that is eternally dispose of based on human activity, I would be free to believe that fate decreed that the Jews would be the agent – the greatest and most effective essential, in making the nations of the world civilized nations”. He expressed “Jefferson’s proposal that the official emblem of America be a drawing of the image of the children of Israel, emerging from Egypt, under the leadership of Prophet Musa [peace be upon him] with the Lord Jehovah leading them in the form of Two pillars, a pillar of cloud and a pillar of fire”.

[III] Thomas Jefferson assumed the American presidency from the year 1801 to 1809 AD, and he was the third American president. This president submitted a proposal to Congress proposing that the symbol of America be represented in the form of the children of Israel, led by a cloud during the day, and at night a pillar of fire instead of an eagle, and this is consistent with the text From the Old Testament, as follows, “And the Lord went before them by day in a pillar of cloud to guide them on the way, and by night in a pillar of fire to give them light, so that they might walk day and night”.

[IV] James Madison: He served as president from 1809 to 1817 and was the first American president to appoint a Jew to a diplomatic position. He appointed the active Jew Mordechai Noah, Consul General in Tunisia. Madison was deeply religious, fluent in the Hebrew language and the writings of the priests and the Jewish rabbis.

[V] Stephen Grover Cleveland: he assumed the presidency from 1885 to 1889 AD, and from 1893 to 1898. He was the last American president to assume the presidency before the establishment of the Jewish Zionist Organization. When he assumed the presidency, he sent a letter to the Jewish Masonic organization, called “B’nai B’rith”, which means “Children of the Covenant”, supported the Jews in his letter, expressed his support and closeness to them, and appointed them to important political positions at home and abroad. [3] [End of quote] [Footnote c]

Footnote a: First, they could never reach perfection after turning away from the final divine revelation [The Qur’an and the authentic Sunnah] and holding onto abrogated and distorted scriptures. Second, Shaikhul Islam Ibn Taymiyyah [may Allah have mercy upon him] said, “And even though there is something in the paths of analogical reasoning and reflection that will lead to knowledge, however sometimes it cannot give a detailed explanation in a dispute between the people of the earth due to the minute details and ambiguities [in that dispute], and at other times due to the fact the people differ when prioritizing necessities. Therefore, due to this Allah [The Most High] commanded [us] to return to the revelation in times of dispute. Allah [The Most High] said:

كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِ‌ۚ

Mankind was one community (i.e. upon Tawheed and Allah’s Shari’ah) and Allah sent Prophets with glad tidings and warnings, and with them, He sent the Scripture in truth to judge between people in matters wherein they differed]. [Surah Al-Baqarah’ Ayah 213]

Therefore, Allah [The Most High] designated the revealed Books [i.e. the Qur’an being the final of them, the abrogator and only perfect judge between right and wrong] as the judge between the people in matters wherein they differ. [4]


Footnote b: There is no such thing in Islam as separation of powers, rather, the ruler and all the subjects submit to one divine infallible law [The Qur’an and the authentic Sunnah]. Allah [The Exalted] said:

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Surah An-Nisaa. Ayaat 58-59]

Imam Muhammad Ibn Saalih al-Uthaymeen [may Allah have mercy upon him] said: The scholars say that the first verse was revealed regarding the rulers – that it is obligated on them to render back the trusts to those whom they are due and that when they judge between the people they do so with justice. The second verse was revealed regarding those under the ruler’s authority, the armies, and other than them- that it is obligated to them to obey the rulers who establish justice in their distributions, rulings, military expeditions, and other affairs, except when they command one to commit an act of disobedience to Allah, because there cannot be obedience to the creation in disobedience to Allah. And if they differ in any matter, they should return to the book of Allah and the Sunnah of His Messenger. If the rulers do not do this, then they are only obeyed in that which is in agreement with obedience to Allah and His Messenger, their rights are fulfilled just as Allah and His Messenger commanded and they are aided in righteousness and piety, but not in sin and transgression”. [5]

The Imam stated: Siyaasah means to regulate the affairs of the citizens. It has jurisdiction over the individual’s behaviour and society as a whole. It involves Islamic jurisprudence by way of which the rulers are facilitated with knowledge and understanding of the rulings related to looking after the affairs of the state, its set-ups, and Shariah principles. [6]

The Imam also stated: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Shariah or not; or even if what he does is based on the judgment of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Shari’ah. There is no doubt that this is a false and sinful statement because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islam came to bring about well-being [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allah, rights for the people- rights for parents, relatives, wives, and Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace-making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them well-being and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality, the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates the state of affairs of those who base their Siyaasah on their desires and opinions and become distanced from the religion of Islam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, the separation between Siyaasah and Religion is a sinful deed and it is obligated to the one who seeks to rectify himself and others that he does so only based on the religion of Islam. [7]

Footnote c: Allah [The Exalted] said:

وَكَذَٲلِكَ نُوَلِّى بَعۡضَ ٱلظَّـٰلِمِينَ بَعۡضَۢا بِمَا كَانُواْ يَكۡسِبُونَ

And thus We do make the Zalimun (polytheists and wrong-doers, etc.) Auliya’ (supporters and helpers) one to another (in committing crimes etc.) because of that which they used to earn. [Surah Al-An’aam. Ayah 129]

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

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

[3]An Excerpt from “As-Sahyuniyyah An-Nasraaniyyah, Diraasah Fee Daw’i Al-Aqeedah Al-islaamiyyah”. pages 298-304

[4]An Excerpt from “Dar Ta’aarud Al-Aql Wan-Naql”. 9/17-18

[5] An Excerpt from ‘As-Siyaasah Ash-Shar’iyyah. pages 16-18]

[6]At-taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Slightly paraphrased. Page 5

[7] Paraphrased