Zionism and Wahhabism, though rooted in different religious traditions, share striking similarities in how they exert influence on both domestic and global scales. Each ideology shapes its internal communities and extends its reach internationally through political establishments, economic power, militarization, and assertions of superiority.
While their religious foundations differ, both actively position themselves to further their respective agendas, often with significant global consequences. Despite their distinct origins, the operational and ideological parallels between Zionism and Wahhabism are more pronounced than often acknowledged, exposing an alignment in their methods of influence and power.
Wahhabism: Origins and Historical Impact
Founded in the early 18th century by Muhammad ibn Abd al-Wahhab in Central Arabia, Wahhabism sought to eradicate what it viewed as “innovations” and “superstitions.” Muhammad ibn Abd al-Wahhab’s theology had far-reaching consequences for Muslim society, particularly following his alliance with Muhammad bin Saud, which has shaped Saudi Arabia since its foundation in 1932. While the desire for religious purity is not inherently controversial, it promotes the belief that achieving Heaven requires adherence to Wahhabi interpretations of God’s teachings[1]. Those who fail to do so risk not only divine punishment but also condemnation from the Wahhabi community.
A key issue arises with the interpretation of the Arabic term fitna (strife), which Ibn ‘Abd Al-Wahhab equates with polytheism (shirk). He argues that polytheism justifies violent jihad, citing the Qur’anic verse: “Fight them until there is no fitna (polytheism) and the religion is wholly for God.” This interpretation distorts the meaning of fitna, enabling early Wahhabis to rally support for their campaigns and is still used by modern jihadist movements like ISIS and Al-Qaeda to recruit young Muslims[2]. Wahhabism regards itself as the sole true interpretation of Islam, considering any Muslim who opposes it to be a heretic or non-believer, often resorting to violence and mass murder against those deemed outside the fold of Islam.
The British Role in the Rise and Establishment of Wahhabism
Although Wahhabi ideology was largely opposed by the broader Islamic community, British colonialism played a pivotal role in its propagation and establishment through the Wahhabi House of Saud, particularly as Arab factions resisted Ottoman rule.
The Wahhabis later formalized their alliance with Britain through a treaty, not only fostering a political partnership but also a lasting friendship—a decision condemned by much of the Muslim world due to Britain’s widespread atrocities in Asia and Africa, especially its colonization of Muslim lands. In exchange for British financial aid and military support, the Wahhabi House of Saud agreed to cooperate with Britain’s colonial authorities in the region.
Without British backing, Wahhabism would have neither expanded nor endured. Sharing strategic interests, the Zionist-aligned British and Wahhabi factions maintained this alliance, which persists to the present day. Both continue to play an active role in the atrocities occurring in occupied Palestine, while British-made weapons are used to carry out civilian killings in Yemen aimed at protecting British interests of oil supply in the Persian Gulf.
Wahhabism Today: Examining Its Contemporary Controversies
Wahhabism has played a crucial role in the creation of Daesh (ISIS) and Al-Qaeda, serving as a source of inspiration and moral justification for various terrorist organizations globally. The main target of Sheikh Muhammad Ibn Abd Al-Wahhab was the Muslim population of Arabia, whom he sought to indoctrinate or subjugate through armed violence.
To justify the emir’s jihad against fellow Muslims, the sheikh denounced certain religious practices, such as visiting the graves of saints, labeling their practitioners as disbelievers worthy of combat and slaughter. He employed several methods to invalidate the faith of his co-religionists, including a new interpretation of the Islamic creed and a selective use of Qur’anic verses.
Al-Qaeda echoes Ibn ‘Abd Al-Wahhab’s arguments to justify its jihad against both Muslims and non-Muslims, maintaining that anyone who does not fully adhere to the belief in the oneness of God is an apostate deserving of death. This extreme interpretation weaponizes Islamic teachings to justify violence.
Wahhabis take a very literalistic, legalistic, and black-and-white approach to religion, leaving no room for the use of intellect – despite the oft-repeated calls of Allah in the Holy Qur’an for people to use their intellect and reflect – nor of Allah’s mercy, despite the fact that every chapter of the Holy Qur’an beginning with “in the name of God, the most compassionate [to all of creation], the most [specially] merciful [to the faithful believers]” except for the Suratul Tawba (the chapter of repentance). Wahhabis are often known for a very stone-minded and stubborn approach to religion.
The God of Islam has a balance of justice and mercy, while the God of the Old Testament/Hebrew Bible is very vengeful and racist, and shows no mercy nor do his punishments have any sense of justice, thus making Wahhabis much closer to the way fanatical Zionist Jews view God than how authentic Islam views God. This, among many reasons, may be why Martyr Qassem Soleimani (ra) once declared that “Wahhabism has Jewish roots.”
How Wahhabism Fuels the Zionist Narrative
Wahhabism’s ideology is characterized by intense animosity, particularly towards the Shi’a faith, which plays a leading role in the Axis of Resistance against American imperialism and the Zionist entity. Wahhabism feeds into the Zionist narrative due to this shared animosity.
It is important to note that Wahhabism is not merely a branch of Islam but rather a manifestation of extreme ideology which is most often contrary to true Islamic teachings. The deep-seated hatred for the Axis of Resistance serves as a foundation for the alliance between Wahhabism and Zionism, explaining why many Wahhabi leaders and sheikhs across the Arab Gulf have connections to Zionism.
A notable example is the leader of the Kingdom of Saudi Arabia, who maintains relations with President Joe Biden, fully aware of America’s significant role in funding the “israeli” oppression of the Palestinian people and the massacres committed in Lebanon.
Consequently, Wahhabism has forged strong connections with American and Zionist leaders to promote its own agenda, which, in turn, supports Wahhabism and provides additional funding to “israel.” The current situation in the Muslim world, characterized by Arab leaders’ silence and their relationships with the Zionist entity, underscores the interdependence of these ideologies.
America seeks to leverage “israel” to further its power and profit-driven interests in the Arab world, with no better partner to assist in this agenda than the entity committing genocide against the Palestinian people and targeting leaders of freedom movements, such as the honorable martyr and Lebanese leader Sayyed Hassan Nasrallah.
Wahhabis celebrating his martyrdom, alongside Zionists, are the same individuals who wish for the downfall of the Islamic Republic of Iran, driven by their deep-seated sectarian hatred and pursuit of personal gain.
A prime example can be seen in the Jordanian military, which has established ties with the Zionist entity and even goes so far as to intercept drones and missiles launched by the Axis of Resistance toward the Zionist entity. Jordan utilizes its airspace to protect the Zionist occupation. While Jordan is not inherently Wahhabi in belief, it aligns with Zionist interests for its own personal gains, which leads Wahhabis to celebrate Jordan’s actions for this reason.
Another notable example is Sheikh Mohamed bin Zayed Al Nahyan, Crown Prince of Abu Dhabi and Deputy Supreme Commander of the UAE Armed Forces. In 2021, Sheikh Mohamed welcomed Naftali Bennett, former Prime Minister of “israel,” to discuss various areas of investment, economic development, and trade, particularly in agriculture, food security, renewable energy, advanced technology, and health. Although Sheikh Mohamed bin Zayed Al Nahyan does not identify as Wahhabi, his beliefs firmly support the Zionist settler project, as it aligns with personal interests. This connection allows Wahhabis to celebrate these achievements, as successes for Zionists are also perceived as successes for Wahhabis.
Though modern-day Arab Gulf governments may not inherently adhere to Wahhabi beliefs or personally identify with Wahhabism, they operate within a system built upon Wahhabi foundations. This system persists today and plays a role in funding terrorist groups in Syria and Iraq, which uphold Wahhabi ideologies. These governments do so to protect and advance their own interests in the region. The Emirati leaders, along with their ancestors, played a significant role in the rise of Wahhabism, using it as a tool of influence until the 21st century.
This violent religious ideology served as a unifying force that helped consolidate power and establish legitimacy in the region. However, as global dynamics shifted, both Saudi Arabia and the UAE began pursuing neo-liberal policies as a new means to subjugate local populations. This transition focused on economic growth and modernization, characterized by privatization, foreign investment, integration into the global economy, and the promotion of decadent western culture. Within only a decade, Saudi leaders swung from supporting Wahhabist policies of repression of those outside the fold of their beliefs, to being ultra-liberal and permissive towards music festivals, showcasing that their official and stated beliefs are merely tools of control based on the needs of the time.
Imam Khomeini (ra) once referred to Wahhabism and liberalism being two branches of “American Islam.” Wahhabism serves as a source of creating mercenary armies that help achieve western and Zionist political and military goals in Muslim lands, while liberal Islam seeks to pacify and corrupt the Muslim societies, by having them willingly sell out their noble principles in exchange for consumerism, hedonism, and worship of the self. Distracting the masses by keeping them busy chasing around their carnal desires makes them easily controlled and subjugated by tyrants such as the imperialists and Zionists. It is not surprising that the agents of imperialism and Zionism in West Asia and the Muslim world often swing between these two branches, sometimes within the reign of the same ruler, such as Mohammad bin Salman (MbS), who swung from a iron-fisted Wahhabi ruler who executes apostates to a permissive liberal ruler who permits music festivals where women are degraded and objectified.
Wahhabis and Zionists have exerted tremendous effort to establish the genocidal principles they uphold today. With the support of the United States and the United Kingdom, they have perpetrated Western propaganda that dehumanizes the Palestinian and Lebanese peoples.
However, Wahhabism and Zionism cannot and will not survive. Ultimately, there has never been a time in either society when falsehood triumphed, and the faithful and righteous did not emerge victorious. As the events unfold before our very eyes, revealing some of the most atrocious sights we have ever witnessed, it is important to remember that global support for occupied Palestine has surged immensely since October 7 and will continue to do so.
The Essential Role of Islamic Unity in Achieving a Liberated Palestine
While it would be an oversimplification to label sectarianism a purely Western invention, it is also inaccurate to ignore the ways in which the West has exploited and magnified these divisions to further its own interests. Sectarianism has existed for centuries, manifesting across various societies, whether Islamic, Christian, or otherwise.
However, Western powers have often capitalized on these internal divisions as a means of legitimizing intervention. Shaheed Sayyed Hassan Nasrallah emphasizes the importance of focusing on shared goals rather than becoming entangled in sectarian debates, particularly those between Sunni and Shi’a communities, which do little but serve the interests of occupying powers:
Any bigotry among Muslims that detracts from the collective goal—such as the liberation of Palestine—represents a form of superiority rooted in division rather than unity, ultimately benefitting only those in positions of power who oppose the Palestinian cause.
Imam Khomeini (ra) once observed, “We Muslims are busy bickering over whether to fold or unfold our arms during prayer, while the enemy is devising ways of cutting them off.” Imam Khomeini emphasized the importance of Muslim unity, particularly in countering the Zionist entity, and even today, Imam Khamenei, advocates for the same unity. Shi’a-led resistance factions are strongly supported by Sunni groups who respect and honor Shi’a Islamic traditions, particularly in occupied Palestine, just as Shi’a groups support and honor their Sunni allies.
The commitment to protecting Palestine—a Sunni-majority country—has seen many Shi’a resistance leaders martyred in its defense. The issue is not that people reject unity but rather that Muslims are often confined to their own specific communities, limiting broader understanding and solidarity. Our martyred leaders have continually called for unity and warned against divisive issues, such as minor differences, which only serve to weaken the Muslim world and empower external interventions. These divisions fuel Western and Zionist power, whether through the “Free Syrian Army (FSA)” (a US-Israeli-backed Syrian opposition against the Syrian Arab Army), the Palestinian Authority’s alliance with the Zionist occupation under Mahmoud Abbas, or Saudi Arabia’s extensive propaganda against Yemeni groups to justify devastating warfare against Yemen.
For true unity, Muslim communities must look beyond traditional perspectives that do little to advance collective strength. Following the path of our martyred leaders requires stepping out of sectarian silos, understanding that these divisions benefit only our enemies. Maintaining a united front is essential for overcoming the forces that seek to divide and weaken Muslim solidarity.
[1] Al-Fahad, Abdulaziz H. “From Exclusivism to Accommodation: Doctrinal and Legal Evolution of Wahhabism.” New York University Law Review, vol. 79, no. 2, p. 493, May 2004.
[2] Gaye, A. A. “The Violent Wahhabism and the Use of Islamic Texts to Justify Armed Violence Against Muslims and Non-Muslims.” The (De)Legitimization of Violence in Sacred and Human Contexts, edited by M. Shafiq and T. Donlin-Smith, Palgrave Macmillan, 2021, pp. [page range]. DOI: 10.1007/978-3-030-51125-8_12.
