“This is not a geopolitical battle; it is a spiritual battle. A battle of the ages. It is not horizontal. It is not left or right, liberal or conservative. It is a vertical battle… a battle of heaven against hell, good against evil. People must see it in this context, or they will completely fail to understand it.”

 

With these words, Mike Huckabee, the U.S. ambassador to Israel, described the ongoing war of extermination in Gaza during an interview with NBC. He criticized the move by several European states to recognize Palestine at the United Nations this month, adding: “You do not stand with Israel merely because you agree with its government… but because it defends the traditions of Abraham, Isaac, and Jacob.”

 

This rhetoric aligns seamlessly with statements made by members of Netanyahu’s government. Finance Minister Bezalel Smotrich, for example, openly called for the “complete destruction of Gaza” and the forced displacement of its residents to other countries, invoking biblical injunctions about “erasing the memory of Israel’s enemies.” What is striking is that such discourse is no longer viewed as fringe or shocking in Western and global media and political circles. It has become commonplace—voiced by ministers, politicians, and even Netanyahu himself—steeped in extremism and religious absolutism toward “the other.” In this case, the “other” is the Palestinians as a whole, along with anyone who dares oppose the Israeli far right.

 

Here, the urgent question arises: how should terrorism and extremism be redefined today? Who is the true terrorist? And what form of terrorism most threatens regional security and societal peace?

 

Following the September 11 attacks in 2001, the United States declared its “war on terror,” rallying dozens of states against al-Qaeda and later ISIS. ISIS was undeniably a brutal extremist group that committed massacres, established a so-called caliphate, and tore down borders between Syria and Iraq. Yet it remained an isolated, besieged organization—globally reviled, stripped of legitimacy, and unsupported by institutions or states. What we witness today, by contrast, is state terrorism practiced openly, backed by major powers, and legitimized through religious rhetoric presented as divine will. The irony is palpable: Israel engages in territorial expansion, rejects recognized borders, launches cross-border military strikes, and has a prime minister who frames his mission in explicitly spiritual and historic terms—the realization of Greater Israel.

 

Skeptics may argue that labeling Israel a terrorist state changes nothing; it clashes with power dynamics and U.S. strategic interests. Perhaps. Yet it remains essential to reshape Arab, Islamic—and indeed universal—awareness of these realities, and to recalibrate the very language and definitions we use. These should form part of today’s Arab political, media, and diplomatic discourse. If an international coalition against terrorism is to exist, the actor most deserving of that designation is Israel’s government—not transient groups like ISIS or al-Qaeda. Huckabee’s words and the declarations of Netanyahu’s ministers are not aberrations; they are clear manifestations of this reality: state terrorism, sanctified by religion and legitimized internationally. If there is a rogue state whose leaders should stand before the International Criminal Court for genocide and mass killings, it is Israel.

 

This framing is of enormous significance for international, regional, and even domestic debates. Otherwise, Arab political and intellectual circles will continue to be dragged along by narratives that consistently place the blame on extremist movements emerging here or there—movements that are, in truth, the predictable outcomes of political dysfunction. Whether born of Israeli aggression or Arab authoritarianism, such groups are less causes than consequences. To blame them alone is to misread the sequence of cause and effect.

 

Today, amid the genocidal war on Gaza, a new political generation is coming of age. It witnesses, daily and directly, the starvation, slaughter, and devastation visited upon children, women, and civilians. It also sees the deafening global silence, alongside Arab paralysis and strategic impotence. What reactions can we reasonably expect from such a generation? This is not an attempt at justification, but rather an explanation of what is taking shape: a coming wave of anger among youth, or a wave that others may channel into particular political or religious agendas. That wave is already being born—out of the crucible of Gaza.