The U.S.-Zionist Nexus as a Systematic Violation of the Abrahamic Ethics
By V.A. Mohamad Ashrof, New Age Islam
14 January 2026
The structural alliance between United States imperial hegemony and the political Zionist project represents a defining geopolitical reality of the modern era. While often marketed under the banner of shared democratic values or a common “Judeo-Christian” heritage, this monograph argues that the U.S.-Zionist nexus constitutes a systematic and radical inversion of the ethical foundations of the Abrahamic faiths. Through a coherent synthesis of liberation theology, postcolonial biblical criticism, and Islamic reformist thought, we uncover a disturbing reality: this partnership operates through the explicit, structural violation of the Ten Commandments (Exodus 20:1–17; Deuteronomy 5:6–21) and their Quranic parallels, the “Universal Commandments” (Quran 6:151–153; 17:22–39).
As Walter Brueggemann posits, the prophetic tradition is essentially a “critique of the ideology of the empire” (Brueggemann, The Prophetic Imagination, p.12). To understand the U.S.-Zionist nexus, one must confront the “numbing of the imagination” required by state propaganda. This nexus does not merely “break” moral law; it exists in a state of “totalizing rebellion” against the moral architecture designed to protect human dignity. This monograph serves as an indictment of this alliance, documenting how it weaponizes divinity, institutionalizes slaughter, and legitimizes theft, ultimately orchestrating what Islamic jurisprudence terms Fasad fil-ard—corruption and ruin upon the earth.
The Ten Commandments are frequently reduced to individualistic moral rules. However, scholarly consensus among liberation theologians suggests they were originally a “counter-imperial moral charter” intended to differentiate the liberated community of Israel from the oppressive structures of the Egyptian Empire (Brueggemann, The Prophetic Imagination, p.32). The commandments were designed to prevent the re-emergence of Pharaoh-like totalitarianism. In the modern context, the U.S.-Zionist nexus functions as a new “royal consciousness.” It seeks to stabilize a status quo of inequality by co-opting sacred symbols to justify the dominance of the few over the many. As Gustavo Gutierrez notes, the “royal consciousness” of empire is characterized by an inability to grieve the suffering of the poor, as that grief would necessitate a change in the status quo (Gutierrez 132). By contrast, the “prophetic imagination” fuelled by the Decalogue demands a reality based on justice, truth, and the sanctity of the "other."
Violations of the First and Second Commandments
The opening of the Decalogue— “You shall have no other gods before me” (Exodus 20:3)—is the foundational prohibition against idolatry. In political theology, idolatry is not the worship of statues but the deification of human systems. The U.S.-Zionist nexus has effectively replaced the worship of the Divine with the “idolatry of the State.”
When “National Security” or the expansion of “Eretz Yisrael” becomes an absolute that justifies the slaughter of innocents, the state has assumed the role of a god. William String fellow identified this as the “ideology of death,” wherein the state demands an ultimate allegiance that belongs solely to God (String fellow, p.34). In Islamic thought, this is the essence of Shirk (associating partners with God). Khaled Abou El Fadl argues that when the state claims the authority to define life, death, and "the sacred" outside the bounds of universal justice, it usurps the Rububiyyah (Lordship) of God (Abou El Fadl, Reasoning with God, p.88).
Naim Stifan Ateek, the pioneer of Palestinian Liberation Theology, argues that the Zionist use of the Bible as a “land registry” transforms God into a tribal deity—a “real estate agent” rather than the Lord of all humanity (Ateek, p.72). This ethno-supremacy violates the prohibition against false idols by carving a "god" in the image of national ambition. It replaces the universal God of justice with a nationalist idol that grants permission for ethnic cleansing and occupation. This mirrors Quranic warnings against making “another deity” equal to God, which leads to being “censured and forsaken” (Quran 17:22).
Taking the Name in Vain: The Blasphemy of Just War
The Third Commandment— “You shall not take the name of the Lord your God in vain” (Exodus 20:7) —is often misinterpreted as a prohibition against profanity. In a scholarly and prophetic sense, it prohibits the instrumentalization of God to justify human violence or political dominion. The U.S. and Zionist states frequently invoke God to sacralise naked aggression. From George W. Bush’s description of the Iraq invasion as a divine mission to "rid the world of evil," to Christian Zionist claims that the displacement of Palestinians is a fulfilment of "God’s plan," the Divine name is being used as a rhetorical weapon. Dorothee Solle described this as “Phantasmagoria Religion,” where the language of faith is hollowed out to serve a “technocratic death-machine” (Solle, The Silent Cry, p.102).
The Quran reinforces this, forbidding the use of God’s name to evade the pursuit of justice (Quran 2:224). When the U.S.-Zionist nexus uses “Judeo-Christian values” as a shield for war crimes, it commits a form of “theological cognitive terrorism,” manipulating the believer’s conscience to accept the unacceptable.
Two Lenses on Imperial Idolatry
To deepen our academic understanding of these violations, we must synthesize the approaches of Walter Brueggemann and Gustavo Gutierrez. Brueggemann focuses on how the prophetic text dismantles the "dominant consciousness" of empire. He likens U.S. exceptionalism to Babylonian hubris, arguing that the American "City on a Hill" narrative is a form of mind control that prevents citizens from seeing the victims of their own empire (Brueggemann, The Prophetic Imagination, p.89). For Brueggemann, the antidote is "prophetic lament"—the public expression of grief that empire seeks to silence.
Gutierrez, writing from the Latin American periphery, views imperialism as a "social sin" and an institutionalized form of idolatry. He argues that "to know God is to do justice," and therefore, any alliance that perpetuates poverty and displacement is an act of atheism in practice (Gutierrez 156). While Brueggemann equips the preacher to break imperial myths through words, Gutierrez equips the community to dismantle them through praxis. Together, they reveal the U.S.-Zionist nexus as a structure of sin that rivals God’s sovereignty by demanding human sacrifice on the altar of geopolitical "order."
Necro politics and the Global Lynch Tree
While the first three commandments address spiritual deviations, the Sixth Commandment— “Thou shalt not kill” (Exodus 20:13)—confronts physical manifestations. In this context, we explore the "culture of death" that characterizes the structural alliance between U.S. imperial militarism and Zionist settler-colonialism. Drawing upon the works of James H. Cone, Jon Sobrino, and Leonardo Boff, we argue that this nexus does not merely commit incidental acts of violence but operates through a “necro politics”—a systematic determination of who is allowed to live and who must be relegated to death for the sake of empire.
To understand the violation of the Sixth Commandment, one must adopt Gutierrez’s concept of “structural sin.” Sin is not merely an individual transgression; it is a historical reality embedded in social, political, and economic structures (Gutierrez, p.156). The U.S. military-industrial complex and the Zionist military apparatus have normalized the liquidation of entire populations under the guise of “National Security.” When officials deploy terms like “human animals” to describe the besieged residents of Gaza, they engage in linguistic dehumanization. As Elsa Tamez observes, this is the "necrophilia of the powerful," a preference for a world of corpses over a world of liberated neighbours (Tamez, p.201).
James H. Cone linked domestic racism in the United States directly to its imperial foreign policy. Cone’s black liberation theology identifies the cross of Jesus with the "lynching tree" of American history, arguing that both represent state-sanctioned terror against bodies deemed disposable by white supremacist structures (Cone, p.32). Cone argues that U.S. foreign policy is an outward projection of internal racial hierarchies. The dehumanization that enabled slavery and Jim Crow is the same logic used to justify the "Shock and Awe" in Baghdad or the carpet-bombing of Gaza. In this framework, the Palestinian body becomes a "global Black body"—a site of cruciform suffering at the hands of a "technological lynch mob" (Cone, p.123). Cone indicts the U.S.-Zionist nexus as embodying an “Antichrist theology” that deifies the racist state and frames its wars as “divine missions.”
The violation of “Thou shalt not kill” is measurable. According to the Costs of War Project, U.S. military operations post-9/11 have resulted in over 4.5 million deaths across Iraq, Afghanistan, Syria, Yemen, and Somalia (Crawford 12). Israeli human rights organization B'Tselem documents that between 2000 and 2023, Israeli security forces killed over 10,000 Palestinians, including more than 2,000 minors (B'Tselem Report 2023). The Quran asserts that "whoever kills a soul... it is as if he had slain mankind entirely" (Quran 5:32). By this standard, the U.S.-Zionist nexus has effectively "slain humanity" millions of times over.
N.T. Wright and the Subversion of the Sword
N.T. Wright provides an essential ethical lens by distinguishing between “delegated authority” and “sin-enabled overreach.” In his analysis of the trial of Jesus, Wright notes that Jesus subverts Pilate’s authority by reminding him that his power is "given from above" (John 19:11). This implies that state power is provisional and must be held accountable to the standards of God’s Kingdom (Wright 134). Wright critiques the modern state's co-option of biblical rhetoric for the "War on Terror" as a parody of God’s judgment. He argues that the cross of Christ exposes the bankruptcy of state violence. The U.S.-Zionist nexus, by contrast, operates on the "Dahiya Doctrine"—the deliberate use of disproportionate force—which Wright would view as a Roman-style rebellion against the non-retaliatory Lordship of Christ.
Rosemary Radford Ruether and Elisabeth Schussler Fiorenza offer a feminist-postcolonial critique of this "culture of death." Ruether argues that the Zionist project is a manifestation of "patriarchal militarism," which seeks to dominate both the earth and human bodies (Ruether, p.154). This necrophilic orientation is seen in the destruction of Gazan olive groves and the targeting of civil infrastructure. It is an assault on the "tilth and progeny" that the Quran explicitly forbids (Quran 2:205).
Imperial Larceny and the Structural Sin of Covetousness
If the "culture of death" represents the physical output of the U.S.-Zionist nexus, then "Imperial Larceny" serves as its economic engine. We interrogate the alliance through the Eighth Commandment— “Thou shalt not steal” (Exodus 20:15)—and the Tenth Commandment— “Thou shalt not covet” (Exodus 20:17). Drawing on the works of Ched Myers, Elsa Tamez, and Walter Brueggemann, we argue that the nexus operates a sophisticated system of legalized plunder that stands in total opposition to the biblical and Quranic mandate for "Sabbath Economics."
The prohibition against stealing is fundamentally a protection of the neighbour’s means of subsistence. Within the U.S.-Zionist nexus, theft is a prerequisite for the maintenance of imperial power. Gustavo Gutierrez characterizes this as the "social sin" of the centre extracting from the periphery (Gutierrez 267). A primary example is the illegal U.S. military occupation of Syrian oil fields. By seizing control of sovereign resources, the U.S. violates the neighbour’s right to their own inheritance. Similarly, economic sanctions against Venezuela act as "macro-theft," freezing national assets—an act identified by the Quran as consuming wealth unjustly (Quran 2:188). In the Palestinian context, the Eighth Commandment is violated daily through the "legalized" seizure of land. Naim Ateek observes that when the Zionist project uses the Bible as a "real estate deed" to displace indigenous populations, it commits theological theft (Ateek, p.201).
The Tenth Commandment— “Thou shalt not covet thy neighbour’s house... nor his land” (Deuteronomy 5:21)—identifies the root of expansionism. Brueggemann highlights the story of King Ahab and Naboth’s vineyard (1 Kings 21) as the quintessential biblical critique of royal land theft. Ahab, supported by the deceptive "false witness" of the state, has Naboth murdered and seizes the vineyard. Brueggemann argues that the U.S.-Zionist nexus follows this "Ahabian logic" precisely (Brueggemann, The Prophetic Imagination, p.92). The "neighbour" holds an inheritance that the "Empire" covets. The U.S.-led "Deal of the Century" represents the pinnacle of institutionalized covetousness—not a peace treaty but a formalization of theft. This exemplified the "ontological theft" described by Taha Abdurrahman, where the empire steals the victim's very right to exist on their land (Abdurrahman, p.210).
Ched Myers proposes "Sabbath Economics" as the biblical antidote to imperial greed. Rooted in the Manna narrative (Exodus 16) and the Jubilee laws (Leviticus 25), Sabbath Economics mandates that wealth must not be accumulated at the expense of the poor. Myers reads Jesus' metaphor of "binding the strong man" (Mark 3:27) as a call to dismantle the structures of economic domination. The U.S.-Zionist nexus functions as the "Strong Man," guarding a house filled with plundered goods from the Global South.
Leonardo Boff links this economic theft to the destruction of the environment. The "neoliberal accumulation" required by U.S. and Zionist military-industrial complexes results in "ecocide"—the destruction of the tilth and progeny (Quran 2:205). The uprooting of hundreds of thousands of Palestinian olive trees is a violation of the Sabbath principle that the land has a right to rest (Boff, p.67). Islamic philosopher Taha Abdurrahman argues that the West has moved from a "trust-based" ethic (Khilafa) to a "possession-based" ethic, which is the ultimate theological rebellion, replacing the Creator's ownership with state-enforced property (Abdurrahman, p.112).
Cognitive Terrorism and the Mask of Lies
The maintenance of an alliance predicated on the violation of fundamental human rights requires a sophisticated machinery of deception. We examine the nexus through the Ninth Commandment— “Thou shalt not bear false witness against thy neighbour” (Exodus 20:16). We argue that the nexus operates a system of “structural lying” and “cognitive terrorism,” utilizing propaganda—specifically Hasbara and “manufacturing consent”—to morally disinfect its crimes.
Richard A. Horsley observes that imperial powers rely on "official versions" of reality to mask exploitation (Horsley, p.76). The U.S.-Zionist nexus elevates this to a governing principle. Elsa Tamez argues that the "logic of empire" requires a "mask of lies" to function (Tamez, p.63). Hasbara functions as a laboratory for "cognitive terrorism," manipulating perception to render a population "killable." When the nexus labels resistance as "unprovoked terrorism" while calling carpet-bombing "self-defence," it bears false witness against the victim’s suffering. Naim Ateek points out that this rhetoric creates a "theology of contempt" that makes killing appear as a moral necessity (Ateek, p.74). The nexus specializes in role inversion: the settler is the victim, and the indigenous person is the intruder.
Noam Chomsky’s framework of “manufacturing consent” describes how U.S. foreign policy relies on media to generate public approval for imperial aggression through false narratives (Chomsky 32). The U.S. history of intervention—from the Gulf of Tonkin to non-existent WMDs—is a history of bearing false witness to initiate aggressive war. This is not a series of errors but a structural feature of an empire that must lie to sustain its reach. The U.S. further bears false witness through the framing of economic warfare; describing sanctions as "targeted measures" hides the reality that they are forms of slow-motion theft and killing.
The Quran provides a radical ethical counter-pole, requiring truth even against oneself: "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives" (Quran 4:135). This requires a level of consistency the U.S.-Zionist nexus fundamentally rejects. Khaled Abou El Fadl argues that the Islamic concept of Shahada (bearing witness) is corrupted when institutions become apologists for state power instead of witnesses for the oppressed (Abou El Fadl, Speaking in God's Name, p.278). Postcolonial scholars like Musa W. Dube emphasize that narrative domination constitutes "epistemic violence"—the killing of the neighbour’s story (Dube, p.63).
Genealogical Erasure, Covenantal Adultery, and the Denial of Sabbath
The violation of the Decalogue extends deeper into the sociological fabric of human existence. We analyse the alliance through the Fourth (“Sabbath”), Fifth (“Honour parents”), and Seventh (“Adultery”) Commandments. The nexus orchestrates a civilizational assault by shattering the family unit, betraying international covenants, and denying the human right to rest.
The mandate to "Honour thy father and thy mother" safeguards the stability of the family and communal memory. Military operations have effectively inverted this. In Gaza, the term "WCNSF" (Wounded Child No Surviving Family) represents what Naim Ateek calls "genealogical erasure"—the destruction of entire lineages (Ateek, p.278). When an airstrike obliterates three generations, the nexus is murdering the very concept of "honouring parents." The Zionist policy of administrative detention breaks the psychological bond of the family, targeting it as the "fundamental site of resistance" (Sobrino, p.267). This mirrors the Quranic emphasis on the "noble grace" due to parents (Quran 17:23), made impossible under perpetual siege.
While conventionally applied to marital fidelity, the prophetic tradition uses "adultery" as a metaphor for political faithlessness and the betrayal of sacred covenants. Allan Boesak and Leonardo Boff argue that the violation of international treaties constitutes metaphorical adultery (Boesak, p.98; Boff, p.144). The U.S.-Zionist nexus operates on a principle of radical faithlessness—withdrawing from agreements like the JCPOA or ignoring UN resolutions. This creates what the prophets would call a "covenant with death" (Isaiah 28:15).
The Sabbath is a mandatory "interruption" of the cycles of production and destruction. Brueggemann observes that the Sabbath was given to people who had just escaped the "total work" system of Pharaoh. Pharaoh cannot tolerate the Sabbath because rest allows identity reconstitution outside state control (Brueggemann, Sabbath as Resistance, p.33). The U.S.-Zionist nexus is the modern embodiment of "Pharaonic anxiety." Through 24/7 drone surveillance and night raids, it denies the Palestinian people the "sanctity of the pause." Dorothee Solle viewed the Sabbath as a "revolutionary interruption" of the death machine (Solle, The Silent Cry, p.91). When a community cannot sleep due to threats of bombardment, the Fourth Commandment is being desecrated at a civilizational level.
Musa W. Dube and Amina Wadud highlight the gendered dimension of these violations. The nexus’s use of "domicide" (systematic destruction of housing) is an assault on the domestic sphere. A family without a home cannot "honour" its elders, and displaced couples cannot maintain the bonds protected by the Seventh Commandment. This is what the Quran describes as Fasad—the destruction of the "tilth and progeny" (Quran 2:205).
Fasad fil-ard and the Prophetic Path to Restoration
The evidence presents a singular verdict: The U.S.-Zionist nexus represents a total and sustained rebellion against the moral architecture of the Abrahamic traditions. By absolutizing state power, normalizing liquidation, institutionalizing theft, and constructing a machinery of deception, this nexus has orchestrated Fasad fil-ard—corruption upon the earth (Quran 28:83). Dismantling the nexus is not merely a political preference but a fundamental act of divine obedience.
When a political system systematically destroys environment, infrastructure, and human life, it loses all moral legitimacy. Mohammed Arkoun notes that the use of white phosphorus and the uprooting of ancient olive groves represent an "ecocide" that violates the Quranic prohibition against destroying "the tilth and the progeny" (Quran 2:205). This is the outcome of a possession-based ethic that views the earth as a commodity rather than a trust (Amanah) (Abdurrahman, p.112). Abdullahi An-Na‘im argues that legal exceptionalism—such as the U.S. veto—is a direct violation of the Quranic command to stand firm in justice (An-Na‘im, p.104). Farid Esack describes this as “theological betrayal,” where religious identity is weaponized to claim exemption from ethical standards (Esack, p.188).
To dismantle a structure rooted in the violation of the Decalogue, the recovery of "Prophetic Lament" is required. Brueggemann argues that lament is a "subversive act" because it forces the reality of suffering into public consciousness, breaking the state’s monopoly on the narrative (Brueggemann, The Prophetic Imagination, p.58). By naming the dead, the prophetic voice reclaims the humanity of those whom the nexus has labelled "human animals." For Ateek and Raheb, the struggle in Palestine transforms the "Stations of the Cross" into a contemporary reality—un-masking the lies of empire and exposing the "culture of death."
When the state functions as an idol, resistance is an act of worship. Allan Boesak emphasizes a "theology of the street" (Boesak, p.112). Dorothee Solle and William Stringfellow argue that "civil disobedience" against the U.S.-Zionist nexus is actually "divine obedience" (Solle, Beyond Mere Obedience, p.56; Stringfellow, p.178). When an alliance violates the Decalogue, the believer’s primary allegiance must return to the Creator. In the Islamic tradition, this struggle is framed as Jihad al-Nafs and Amr bi-l-ma'ruf (enjoining the good). Shadaab Rahemtulla posits that a liberationist reading of the Quran demands intersectional resistance to maintain the integrity of Tawhid (the Oneness of God), which is violated by every drone strike and land seizure (Rahemtulla, p.154).
Concrete methods for a "Jubilee of Liberation" include:
• Economic De-funding: Ched Myers argues that the most effective way to "bind the strong man" is through the withdrawal of economic support. BDS is the modern application of "Sabbath Economics," refusing to profit from plunder (Myers, p.45).
• Theological Deconstruction: We must delegitimize ideologies like "Christian Zionism" that provide a moral veneer for the violation of the Decalogue. Rosemary Radford Ruether insists we deconstruct colonial legacies within scriptures (Ruether, p.267).
• Global Solidarity: Leonardo Boff reminds us that the "cry of the earth" and the "cry of the poor" are one. Dismantling the nexus requires intersectional solidarity that recognizes the Palestinian child and the exploited earth as part of the same sacred covenant (Boff, p.67).
The Pax Urbana
True fidelity to God is measured by justice. Gustavo Gutierrez reminded us that “to know God is to do justice” (Gutierrez, p.156). The U.S.-Zionist nexus represents the antithesis of this knowledge. It is a structure of "institutionalized crucifixion" that demands a revolutionary response. The path toward restoration requires de-idolization, truth-telling, and reparations.
The dismantling of the U.S.-Zionist nexus is not an act of destruction but an act of restoration. It is the restoration of the Ten Commandments from a weapon used by the powerful into a shield for the vulnerable. By honouring the sanctity of the "other," the global community can move toward a Pax Urbana—a peace of the city—where no one covets their neighbour’s land, no one bears false witness against their brother, and the Sabbath rest is guaranteed for every child of God. The time for imperial numbness has ended; the time for prophetic action has begun.
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V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship.
URL: https://newageislam.com/islam-politics/us-zionist-systemetic-violation-abrahamic-ethics/d/138435
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