Insights on Zionism from Muslim/Arab Researchers- Part 2
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Definition of Christian Zionism
Christianity and Zionism have been defined separately in previous discussions. In this section, we will define Christian Zionism as a composite term. According to the Jewish Encyclopedia, Christian Zionism is described as “the active support from Christians for such a movement – namely, Zionism.” Christianity serves as a strong supporter of Jewish Zionism. Walter Riggans, the Secretary General of the Christian Embassy, characterised it by stating, “Any Christian who supports the Zionist goal of the State of Israel, its army, government, and culture…” thereby outlining the various forms of support for the State of Israel. When examining this term among Arab writers, it becomes evident that their opinions and studies vary significantly, both in terms of nomenclature and definition, leading to two distinct perspectives.
The first perspective accepts the term as it is, defining it as: “A collection of Zionist beliefs prevalent among Christians—particularly among the leaders and followers of Protestant churches—aimed at supporting the establishment of a Jewish state in Palestine as a historical and religious right for the Jews. This support is provided both directly and indirectly, based on the notion that the return of the Jews to the Promised Land—Palestine—serves as evidence of the truth of the Torah, the fulfillment of time, and the Second Coming of Christ.” It is a new ideology characterised by the alliance between Christian Zionists and Jews. A key aspect of this belief is that Jesus Christ was Jewish, which leads these Christians to support and align with the Jewish community in their efforts to establish a greater state. This endeavor is seen as necessitating the expulsion of Arabs and Muslims from the land of Palestine, allowing for the construction of the temple in anticipation of the arrival of the awaited Messiah. [Footnote a]
The second perspective rejects the acceptance of the term “Christian Zionism” as it stands, due to its generality and the implication of a universal Zionism that is continuously supported by Christianity. Consequently, it views this term as a “literalist movement that subjects sacred texts to its own desires, utilising Christian rhetoric to obscure its secular colonial political agenda.” There are numerous influential Christian figures who have expressed their inclination towards Zionist thought, and it is noteworthy that the term “Christian Zionism” was first employed by Herzl. The previous perspectives indicate that Christian Zionism has been characterised at times as a political movement and at other times as a religious call that gained traction within Protestant circles.
The most comprehensive definition, as Allah knows best, is that Christian Zionism is: A strict Protestant religious and political doctrine that asserts the necessity of establishing a state for the Jews in “Palestine,” viewing it as both a religious and historical right. This belief is rooted in the fulfillment of biblical prophecies and serves as a precursor to the second coming of Christ, who is expected to reign over an earthly kingdom for a thousand years. [Footnote b]
The reason behind the support of these Christian Zionists for Israel lies in their belief in the connection between the modern state of Israel and the biblical Israel. Christian Zionists hold that their support for the Jewish people is a religious obligation and a necessary prerequisite for the second coming of Christ. From the preceding discussion, we can conclude that Christian Zionism, which has its roots and development in Protestantism, relies on a literal interpretation of certain biblical texts. This perspective places “Jerusalem,” “the Holy Lands,” and “Israel” at the center of the divine plan that, according to their claims, God orchestrates concerning its past, present, and future. The Balfour Declaration, issued by leaders of Christian Zionism, serves as a clear illustration of the concept, nature, and agenda of Christian Zionism, as indicated in the introduction of the declaration:
We, the delegations gathered here from various countries and representatives of diverse churches in this small hall, come together in the same space where Dr. Theodor Herzl convened the first Zionist Congress 88 years ago, laying the foundation for the rebirth of the State of Israel. We have assembled to pray and seek the Lord’s favor, to express our profound faith, and our deep passion for Israel—its people, land, and beliefs. We stand in solidarity with Israel, fully aware that, after enduring immense suffering, the Jewish community continues to confront hostile and destructive forces reminiscent of those faced in the past. As Christians, we recognize that the Church has historically failed to support the Jewish community throughout their suffering and persecution. Today, we unite in Europe, marking forty years since the Holocaust, to express our solidarity with Israel and to discuss the nation that was born here in Basel. We firmly declare, “Never again,” to any forces that could lead to a resurgence or repetition of a new Holocaust against the Jewish people”.
This introduction summarizes the stance of Christian Zionists towards Jewish Zionists, highlighting their ongoing support due to the alleged suffering endured during the Nazi Holocaust. Consequently, these Christians encourage Jewish Zionists to collaborate with them in order to please God. This sentiment is reflected in a statement that also expresses:
“We congratulate the State of Israel and its citizens on the numerous achievements accomplished in less than four decades. We urge you to remain strong in your faith and to draw upon God’s power in facing the challenges ahead. We lovingly implore you to strive towards your aspirations, and you must recognize that it is solely by God’s hand that you have reclaimed your land and been gathered from exile, in accordance with the prophecies found in sacred texts.”
The effort to overcome the challenges faced by Jewish Zionists in their quest to return to Palestine is, according to their beliefs, supported by divine approval. Consequently, Christian Zionists are urged to collaborate with Jewish Zionists to please God. This sentiment is reflected in the introduction: “We call upon all Jews around the world to immigrate to Israel, and we encourage every Christian to support and assist their Jewish friends in every free step they take, inspired by God.”
Consequently, the Christian Zionists are those Christians who believe in Zionist ideologies advocating for the settlement of Jews in Palestine. They adhere to the millennial doctrine, which posits that the awaited Messiah will reign over the world for a thousand years, during which justice and peace will prevail. This significant movement in the United States comprises approximately seventy million individuals who play a substantial role in shaping American politics and supporting the Zionist project in accordance with biblical prophecies that regard Palestine as the “Promised Land.” Thus, they contribute to hastening the return of the Messiah. James Inhofe, a member of the U.S. Senate, stated, “Israel must retain the West Bank because the Lord has commanded it.” The support of Christian Zionists for Jewish Zionists is presented as an execution of divine will, as they assert. [Footnote c]
[Footnote a]:
Encyclopeadia Judaica, Volume 16, pages 1152-1153. Churches of the Middle East and Current Challenges: page 175. Refer to: Christian Zionism by Abdullah Al-Hassan: page 51. Non-Jewish Zionism: page 10, and the Religious Dimension: page 12.
[Footnote b]:
Refer to: Christian Zionism by Abdullah Al-Hassan, page 53. Refer to: Non-Jewish Zionism, page 10. As articulated by Dr. Abdul Wahab Al-Masiri, may Allah have mercy on him, in his book: Zionist Lies, page 90. Such as Balfour, Palmerston, and others. Refer to: Religion in American Policy, pages 16-17. Refer to: Non-Jewish Zionism, page 10; The Religious Dimension, page 12; The Jewish Messiah, page 115; and Israeli Extremism, page 43.
[Footnote c]:
The religious dimension is discussed on page 12. 2. For further details, refer to the introduction of Christian Zionism by Al-Samak on page 1. 3. Additional insights can be found in “For the Sake of Zion” on page 49. The term “Holocaust” originates from Greek, meaning “complete sacrifice,” and it refers to the torture and extermination of Jews by the Nazis. Initially, it was a religious term denoting a sacrifice offered to the Creator, which was then burned. Zionist scholars such as Safran, Fein, and Brecher have employed the term “burnt offering” to describe the intensity of ideological conflicts in Israel, which resemble, in some respects, the most sacred rituals of burnt offerings presented on the altar of God. For more information, consult the Encyclopaedia Judaica, Vol. 16, p. 101, the Encyclopaedia Britannica, Vol. 13-14, pp. 1086-1087, and the Encyclopedia of Concepts, p. 423, as well as “The Zionist Apartheid,” pp. 172-173. To verify the occurrence of the extermination of Jews by the Germans, refer to the following sources: “Clearing Hitler of the Holocaust Charge,” “How the Jews Created the Holocaust?” and “The Awakening.” 2. Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985, as cited in the religious dimension. 3. Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985.
Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985: as referenced in the religious dimension. (2) See: Christian Sects and Denominations, p. 319; Israeli Extremism, p. 43; Christian Zionist Organizations, p. 7; and the article by Dr. Osama Al-Hakeem titled “Christian Zionism Established What is Known as Israel and Continues to Support It,” published online on April 12, 2004: as cited in New Zionists, p. 108. (3) Refer to: Israeli Extremism, p. 43. (4) Refer to: The Armageddon Myth, pp. 324-325. (5) p. 325.
An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/99-103 By Jawharah Bint Muhammad Jam’aan Al-Qahtani.
NB: The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Nonetheless, the existing knowledge regarding Zionism in contemporary times is substantial, particularly in light of over seventy years of oppression faced by the Palestinians.