The Jewish origin of Islam


Originally published: Manuel Sanjuán, Círculo Cultural Juan Vázquez de Mella.


Spokesmen, panelists and propagandists of the conservative political spectrum try to defend these days for political interests an alleged opposition between Judaism and Islamism in order, appealing to a self-serving Judeo-Christian tradition, to gather the support of the Western Christians for the ethnocratic state of “Israel” (let us recall that since the Fundamental Law of the nation-state of 2018, “Israel” is officially the “nation-state of the Jewish people”), often, by the way, deliberately silencing the majority support of the Eastern Christians to the Palestinian cause (as evidenced by the scarcely publicized successive condemnations to “Israel” by the Latin Patriarchate of Jerusalem or the Maronite Patriarchate of Antioch, to give two examples).

It is therefore convenient to rescue from the VERBO magazine newspaper archive the monographic article by Julio Garrido entitled “El Islam, ¿empresa judía? La crítica histórica y los orígenes de la religión musulmana” (1973) [“Islam, a Jewish enterprise? The historical critique and the origins of the Muslim religion”]. The reader will understand the adequacy of speaking rather of a “Judeo-Islamic” tradition against which every Christian conscient of being one, and especially Palestinian Christians, must place himself.

Julio Garrido Mareca (1911-1982), physicist and chemist of renowned prestige, especially in the field of crystallography, member of the Royal Academy of Exact, Physical and Natural Sciences, and international researcher for UNESCO, was also an expert islamologist and scholar of Coptic Christianism, fields in which he excelled as a researcher during his academic assignments in the Arab world.

In the article attached above, Julio Garrido discusses the origins of the “Mahomedan religion”, “by-product of Judaism”, hand in hand with the French Dominican Fr. Gabriel Théry, on of the most eminent islamologists of recent times.

His work on the subject is of obligatory reference and his conclusion is clear: “Fr. Théry’s thesis shows us that the great enemy of Christianity which is Mahomedanism also has a Jewish origin”, and endorses the consequence arrived at by Fr. Julio Meinvielle on this subject: “After Christ was lifted high on Mount Calvary, the world has been given over to two truly opposed forces: the Jewish and the Christian”.

“Islam —comments Julio Garrido—, in spite of being a by-product of Judaism, does not seem at first sight to fit into Fr. Meinvielle outline because of its current opposition to Israel, but it is also a constant of history that the enemies of Christianity often oppose each other, especially when Christianity does not constitute a danger to them. For now, Christian peoples, suffering from paralysis and lack of initiative, and distracted by their materialistic preoccupations, are incapable of maintaining clear ideas and of reacting against the enemies of their religion. For this reason, to finish this exposition, we think it useful to say a few words on a point that seems to us of fundamental importance: the awakening of the Christian conscience with respect to Islam and Judaism”.

We cannot resist at this point to fully excerpt these conclusive paragraphs of the VERBO contributor about the awakening of the Christian conscience with regards to Judaism and Mahomedanism, precisely because of the Arab-Israeli conflict:

“Christians only play the role of spectators or more or less disguisedly help one or the other side, inspired only by political motives; but they do not seem to realize the scandal of the Holy Places remaining in the hands of the unfaithful, limiting themselves, very timidly, by the way, to indicate that some of the Holy Places should have an international regime guaranteeing the freedom of the three monotheistic religions, that is that we are content to have the same rights as Mahomedanism and Judaism.

“Christians with these principles now circulating of ‘being attentive to the world’ adopt passive attitudes leaving the initiative to the Jews who would want to dominate the world with their powerful financial means and their privileged intelligence and to the Muslims who, aware of the strength emanating from a common faith, would want to rebuild a powerful Islamic federation with proselytist and conquering tendencies”.

But Garrido’s analysis also reaches the doctrine of religious freedom assumed on the occasion of the Second Vatican Council, which constitutes the core of the problem of peace understood as ordered concord according to justice and charity: “These new post-conciliar doctrines break with all the hitherto accepted principles and, as the (¡) R. P. G. (!) of Nantes says, ‘basically they abstract and silence the fundamental fact of the human history: THE CROSS OF CHRIST and erase the dividing line between the Old and the New Testament and will inaugurate a new era, a definitive messianic era in which Christians, silencing the essential EVENT of Christ, will reintegrate into the universal Judaism. And Islam and Marxism’ (which are substitutes for Judaism, one preserving the anti-trinitarian monotheism of Israel and the other the sociomorphic, carnal and sectarian messianism in which the Party is the new messianic People) ‘will reintegrate into this universal Judaism that will again condemn Christ for believing Himself equal to God, and the Church will then realize that to seek the unity of men outside of Christ is apostasy.

Manuel Sanjuán, Juan Vázquez de Mella Cultural Circle

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