Al-Quds Day: A Cry Against the False Salvation of the Satanic Zionist Doctrine
By Ḥujjat al-Islam Amir-Muḥsin ‘Irfān
A century before the victory of the Islamic Revolution of Iran in 1979, in the year 1878, an American named William Blackstone wrote a book titled Jesus Is Coming, introducing key ideas of a new theological and ideological system centered on salvation and Messianism. In Judaism, figures like Heckler, and in Christianity, figures like Darby, promoted this theological framework, which later influenced global events based on this messianic ideology.
In this theological system—which we believe to be satanic—the image of the End Time presented to the world is one where the occupation of Palestine serves as an accelerating factor for the arrival of the Messiah and the establishment of his millennial reign. Fundamentally, the core essence of the occupation of Palestine and the presence of Jews in this land, along with the events that have unfolded since 1948, are based on a belief in salvation and Messianism. The specific interpretations of this theology, which justify the occupation of Palestine, are actively propagated worldwide.
The foundation of Palestine’s occupation lies in the belief that occupying this land is a prerequisite for the arrival of the Messiah. Unfortunately, on Quds Day, we rarely focus on the eschatological aspects of Palestine’s occupation and its connection to salvation and Messianism. Those participating in Quds Day rallies should recognize that each step they take is in line with paving the way for the reappearance of Imam Mahdi (peace be upon him) and in opposition to false narratives of salvation and Messianism—false and satanic interpretations of this concept. We can boldly declare that the very notion of salvation and Messianism is being hijacked and manipulated by this satanic ideology. According to this perspective, Zionism’s approach to salvation and Messianism entails the occupation of Palestine as a means to bring about the Messiah and his thousand-year rule.
Secondly, in this framework, Israel is regarded as the central player in salvation. Within this ideology:
- The Jewish people of Children of Israel are considered the "chosen people," which means that Islam is portrayed as the "other one" which must be demonized—hence the justification for Islamophobia.
- The theology of "return" dictates that Jews must return to Palestine, framing this migration as sacred and integral to salvation, meant to "redeem" humanity from oppression and evil.
- The sanctification of Palestine and the so-called "Promised Land" plays a key role in this ideology.
All U.S. aid to Israel, as well as the evangelical Protestant church’s support for Israel, is deeply rooted in this eschatological belief and serves as preparation for the arrival of the Messiah.
The third significant aspect of this apocalyptic image of Palestine’s occupation, as presented to the world, is the extreme sanctification of Israel and the occupation itself. Many Zionist Jewish and Christian leaders promote the belief that "everything Israel does is divinely ordained." Within this Zionist theological framework, every event is interpreted as part of the process of paving the way for the Messiah. The occupation of Palestine is fundamentally linked to apocalyptic ideologies that have now gained traction in both Jewish and Christian Zionist thought.
After the collapse of the Ottoman Empire in 1920, Palestine was placed under British mandate. In 1922, the League of Nations officially recognized British control over Palestine, and in that same year, the Jewish National Home in Palestine was established. Every aspect of this was meticulously planned to accelerate Jewish migration to the "Holy Land." Over the years, vast amounts of Palestinian land were purchased, and violent conflicts ensued. The peak of these clashes saw Jewish forces attacking Muslim areas, leading to the deaths of hundreds.
In 1947, in the village of Deir Yassin, hundreds of innocent Palestinians were massacred under the command of Menachem Begin. In 1948, Britain ended its mandate over Palestine and withdrew, and that same year, Ben-Gurion declared the establishment of the Zionist Israeli regime, formalizing the occupation of Palestine. All of these events—from 1920 to 1948—were part of a predetermined plan connected to apocalyptic expectations.
In 1967, during the Six-Day War, Arab nations were defeated, and Israel seized East Jerusalem from Jordan, fully occupying the city. This event reshaped Israeli perceptions, leading many to believe in their military invincibility. Emboldened by this belief, Israel invaded southern Lebanon in 1982, dragging a Shiite-majority country into conflict. Although this led to the expulsion of the Palestine Liberation Organization from Lebanon, southern Lebanon remained under Israeli occupation. However, this period also marked the emergence of the Lebanese resistance, culminating in the formation of Hezbollah, which eventually achieved significant victories.
All these events—from Blackstone’s book in 1878 to the 1917 Balfour Declaration, which embedded Zionist ideology into policy—are interconnected. Our perspective on Quds Day must be broader; it is not merely a confrontation between Palestinian Muslims and the Zionist regime but rather a struggle between the Islamic world and the forces of falsehood—a battle between two visions of salvation and Messianism: the front of truth versus the front of falsehood.
A narrow or minimalistic interpretation of Quds Day—reducing it to an ethnic, nationalistic, or sectarian matter—only serves to reinforce Zionist supremacy and spread its satanic ideology. The Zionist regime is a fascist and apartheid system. Their concept of salvation is entirely worldly, designed for the benefit of a single race within a specific geographical region—from the Nile to the Euphrates. This stands in stark contrast to the teachings of Mahdism, which presents a universal and inclusive vision of salvation.
We believe that the Mahdi (peace be upon him) will come to save all of humanity. His mission is not confined to a single race, religion, ethnicity, or land; rather, the entire world, all of humanity—even nature and the cosmos—will benefit from his arrival. In contrast, the Zionist perspective on salvation is intensely racist, restricted to one race alone. It represents an apartheid view of Messianism—one that is tied to a single nation, a single territory, and the material rule of a chosen elite.
Throughout history, art has played a crucial role in promoting Zionist ideology. While Herzl is considered the father of Jewish Zionism, Christian Zionism has become its strongest ally, with an enormous influence in global politics and religious circles. Alarmingly, even within the Islamic world, there are individuals who, whether knowingly or unknowingly, contribute to the expansion of Zionist narratives on salvation.
We are facing a global threat—the rapid advancement of competing religious narratives in defining salvation from a civilizational perspective. If our understanding of salvation remains shallow, sentimental, and minimalistic, we will ultimately serve our ideological rivals more than we realize.
