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The extremist theology of Christian Zionism combined with Jewish colonialist nationalism<\/p>\n
By Khalid El-Awaisi<\/p>\n
For more than a month, Muslim worshipers have been barred from entering the Al-Aqsa Mosque \u2014 a closure that strikes at the heart of Jerusalem’s identity and threatens one of Islam’s holiest sites. At the center of this crisis lies the fusion of Jewish and Christian Zionist ideologies, where political ambition and religious fanaticism collide, threatening to reshape the future of humanity.<\/p>\n
Jewish tradition connects the rebuilding of the temple and the final gathering of the Jews in Palestine with the coming of the Messiah (Mashiach), who would unite the scattered people and rebuild the “Temple”. the Third”. Historically, many religious Jews have opposed this belief of modern secular Zionism, insisting that this process must be a consequence of divine will and cannot occur before the Messianic era. However, the Zionist formation of the modern nation-state of Israel on a secular basis has led to the creation of extremist currents of thought, which demand that “salvation” be actively dictated by the hand of man. Their most hidden agenda: what was once seen as a fringe movement has now infiltrated the mainstream of Israeli politics, exerting influence in the dome of power. Within this trajectory, the occupation is preparing the ground for the destruction of Al-Aqsa and the rebuilding of the “Third Temple” to become the central symbol of Israel’s collective identity.<\/p>\n
Christian Zionism \u2014 especially in fundamentalist evangelical currents \u2014 rests on a literal reading of the Bible, predicting the return of the Jews to Palestine, the establishment of a state with Jerusalem as its capital, and the construction of a temple on the site of the Mosque. Al-Aqsa as a prerequisite for the return of Christ. Originating in Protestant Europe long before the emergence of Jewish Zionism, this theology centers on the prophecy of Armageddon\u2014a cataclysmic confrontation between the forces of so-called good (Israel and Christian Zionists) and evil (Muslims)\u2014culminating in the annihilation of unbelievers and, according to the prophecy itself, two-thirds of the Jews. This doctrine has spread widely, especially in the United States, where it serves as the ideological basis for unwavering political support for pro-Israel foreign policies and for a structured and continuous lobbying.<\/p>\n
The idea of \u200b\u200ba Jewish buffer state in Palestine has its origins in Christian Zionism, before it was articulated by Jewish Zionism. From 19th century Britain to the United States today, Christian Zionism has provided ideological cover and Western support, facilitating the realization of prophetic projections. Recent developments \u2014 such as the United States’ recognition of Jerusalem as Israel’s capital and the 2020 peace plan known as the “Deal of the Century” \u2014 bear witness to this enduring alignment.<\/p>\n
Over the past two decades, Jewish religious Zionists have strengthened their alliance with Christian Zionism, using it to accelerate the Judaization of Al-Aqsa and Jerusalem. What started as a sporadic intervention has turned into an institutionalized practice of worship, which divides the mosque both in time and space. Today, Al-Aqsa is either closed completely, or reopened only on Israel’s terms \u2014 a clear step toward the “Third Temple.” This alliance is also reflected in the “red heifer” project: despite rabbinic prohibitions due to ritual impurity, American evangelicals have financed the breeding through genetic intervention of red heifers, with the aim of enabling purification rites and the mass entry of Jews to Al-Aqsa, thus advancing preparations for the construction of the temple.<\/p>\n
It is important to note that this alliance does not rely on proximity mutual. Historically, Christian Zionism has developed on frameworks that treated Jews as instruments in a larger apocalyptic narrative, rather than partners in faith. However, Jewish Zionism has increasingly used this support as essential to its political project, while Christian Zionists see it as a means of hastening the fulfillment of end-time prophecies. As a result, we have a convergence driven by common political and religious goals \u2014 an effort to hasten the fulfillment of prophecy through human action.<\/p>\n
For Jewish Zionists, the Temple embodies the fulfillment of a divine covenant with the “chosen people” \u2014 the highest expression of their national destiny. For Christian Zionists, however, it is merely an intermediate step in an apocalyptic prophecy culminating in the destruction of both Jews and Muslims. The Jews are thus reduced to hostages of a larger eschatological drama and destined for extermination in a cataclysm predicted to be greater than the Holocaust. Jewish Zionists are not unaware of this “end game”, yet the Temple remains for them the culminating achievement of their national and religious aspirations. Both movements manipulate scriptures to justify their ambitions, but their ultimate visions diverge profoundly\u2014revealing a partnership built on momentary expediency rather than a shared destiny.<\/p>\n
What was once a distant theological aspiration has now become a genuine political project. The doctrine of the collapse of Al-Aqsa has passed from eschatological speculation to the realm of international politics. Western powers \u2014 especially the United States \u2014 have adopted positions that echo the theology of Christian Zionism, providing diplomatic cover and military support for Israel’s control of Jerusalem and Palestine. This interweaving of theology and politics has global consequences: Jerusalem is no longer just a Palestinian or Muslim issue, but the epicenter of a global confrontation where Zionist zeal collides with colonial geopolitics. At the center of this confrontation is the Al-Aqsa Mosque \u2014 not simply as a contested place of worship, but as a symbol of the identity, sovereignty and future of the entire region.<\/p>\n
The doctrine of the destruction of Al-Aqsa reveals the most dangerous combination of politicized religion: the extremist theology of Christian Zionism intertwined with Jewish colonialist nationalism. What started as eschatological speculation has now turned into a coordinated political project, supported by state power and international alliances \u2014 and at the center of this confrontation is the Al-Aqsa Mosque. In this context, the Palestinians’ use of the name “Operation Al-Aqsa Flood” was not just a slogan, but an expression of an existential struggle. Protecting Al-Aqsa means protecting a fundamental symbol of faith, dignity and justice. Its guarantee is not only related to the preservation of the mosque and the collective identity of the Ummah (Muslim community), but it is also essential to prevent Jerusalem from becoming the epicenter of an apocalyptic project, thus protecting humanity from the risks of a catastrophe and chaos on a global scale.<\/p>\n
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