What did Einstein think of Zionism? A Brief Dialogue With Neville Teller (2025)

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Only Perfect Role Models Among Humankind and Jinn

Allah, The Exalted, says:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِّنَ الصَّالِحِينَ
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ

And We bestowed upon him Ishaque (Isaac) and Ya’qub (Jacob), each of them We guided, and before him, We guided Nuh (Noah), and among his progeny Dawud (David), Sulaiman (Solomon), Ayub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). Thus do We reward the good-doers. And Zakariya (Zachariya), and Yahya (John) and ‘Iesa (Jesus) and Iliyas (Elias), each one of them was of the righteous. And Isma’il (Ishmael) and Al-Yas’a (Elisha), and Yunus (Jonah) and Lout (Lot), and each one of them We preferred above the ‘Alamin (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to a Straight Path. This is the Guidance of Allah with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein. They are those whom Allah had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’an). It is only a reminder for the ‘Alamin (mankind and jinns).” [Al-An’aam. 83-90]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The Messengers are the most judicious among all of creation without exception, and their followers constitute the next most judicious group. Among the adherents of the scriptures and the great legislated laws, those who follow the Messengers are deemed the most judicious, with Muslims ranking highest among them. Among Muslims, the companions of Muhammad, peace and blessings be upon him, are regarded as the most judicious, followed closely by those who emulate their faith precisely. Furthermore, the people who steadfastly adhere to the authentic Sunnah of the Prophet and the sound reports passed down from him are considered the most judicious within the Muslim Ummah after the companions and those who have followed their example.

The clear proof to demonstrate that the Messengers are the most judicious among the entire creation is that the beneficial knowledge they conveyed, the righteous deeds, and beneficial guidance for both this life and the hereafter, have not been conveyed by others or even something close to it. There is nothing – from any perspective – that emerged from other judicious people that can be compared to what the Messengers conveyed concerning beneficial knowledge, righteous deeds and actions, and the beneficial matters of true well-being in both the present world and the afterlife. Whoever reflects on their life stories, both specific and general, their patience and perseverance, their abstention from the fleeting pleasures of this material world, their fervent desire to seek Allah’s pleasure and the eternal rewards promised in the hereafter, their pure manners, their unparalleled truthfulness among all beings, possessors of the purest hearts and souls, custodians of the greatest trust (namely, divine revelation and prophethood), the most honourable companions one could have, the purest in their inner-most conscience and their private matters, would not doubt that they are the most judicious among Allah’s creation without exception. It is undeniable that those who closely follow their example will inherit a greater share of judiciousness than others. [1]

What did Einstein think of Zionism? A Brief Dialogue With Neville Teller (1)

Neville Teller stated: Volume 17 also contains an intriguing expression of Einstein’s strong support for Zionism in the early 1920s (he modified his views somewhat in later years). Document 79 is a letter he wrote to Willy Hellpach, the state governor of Baden, in response to an article Hellpach had written that was critical about Zionism. Einstein felt the need to respond, he writes, “as someone who is very devoted to Zionism.” Religion, he argues, is not the only factor binding Jews together. “This is demonstrated by the attitude of other people toward the Jews,” he writes. “I only discovered that I was a Jew when I came to Germany 15 years ago, and this discovery was communicated more by non-Jews than by Jews.”

In short, Einstein felt that the only effective protection for Jews from the intolerance and persecution they were subjected to was the Zionist vision expressed by Theodor Herzl – the creation of what Einstein calls a “homestead” in Palestine. “Zionism strives not for power,” he writes, “but for dignity and recovery. If we did not have to live among intolerant, narrow-minded, violent people, I would be the first to reject every form of nationalism in favor of universal humanity.” However, he concludes: “We will never be protected from this intolerance, whether we call ourselves a ‘people’ or a ‘nation,’ or not.” So, is his obvious corollary, we might as well do so. [end of quote]

Response: It is imperative to recognise that, irrespective of an individual’s accomplishments in the realm of worldly sciences, such achievements do not equate to a profound understanding of the authentic teachings conveyed by the Prophets and Messengers, peace and blessings of Allah be upon them. This principle holds true for all intellectuals, both historical and contemporary, including Einstein. Imam As-Sadi, may Allah have mercy upon him, said:

Industrialisation and modern inventions; everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and manners in this era, it has greatly declined. When this industrial advancement is devoid of (sound) religion and faith, it became a great harm from two angles: firstly, it beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) religion, virtuous manners and the (other) beneficial affairs in this life and the next. Secondly, when these inventions are devoid of (sound) religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them- killing, destruction and other matters related to it. Its overseers and scholars are unable to laydown – for humankind -a stable, just and good life; rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc).

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success. What the Religion of Islam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts, urges towards virtuousness and prevents from depravity. The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allaah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allaah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [2]

Einstein’s shift towards supporting Zionism in the early 1920s, if true, can be seen as a troubling change rather than a commendable one. It strays further from the teachings of the honourable Musa, peace be upon him, and moves away from the guidance of the final Prophet, Muhammad, peace and blessings of Allah be upon. Additionally, if he did say that religion isn’t the sole unifying force for Jews, he has overlooked a significant truth because the religion that everyone is commanded to follow is Islam, even though, as Allah stated, there is no compulsion in religion.

لَآ إِكْرَاهَ فِى ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. [Al-Baqarah. 256]

The statement regarding “the attitude of others towards Jews” should not be oversimplified, as attitudes are complex and varied. The challenges faced by Jews, as well as other groups, often stem from the actions of a few leaders or individuals, which can lead to unjust retaliation against innocent people who share similar backgrounds or beliefs. Europe’s historical relationship with Jews is fraught with difficulties, and it’s important to approach the topic with nuance. Each situation should be analyzed with specific examples to separate facts from speculation and exaggeration. If Germans informed Einstein of his Jewish identity, it could have been an attempt to acknowledge his heritage or to highlight perceived differences, potentially leading to unfair treatment or suspicion. Regardless of the circumstances, we must reject any form of oppression due to the race or religion of a person. If Einstein was innocent of any wrongdoing, then any negative treatment he experienced is absolutely unjustifiable.

If later in life, as the writer notes, Einstein revised his perspective, believing that the only way to protect Jews from intolerance and persecution was to adopt Theodor Herzl’s ideas, including the concept of a homeland in Palestine, then he may face similar scrutiny as Herzl himself. It is quite convenient, after 69 years, to reference Einstein’s assertion that Zionism seeks not power but dignity and recovery. However, the actions observed from Zionist movements often reflect a stark desire for power, particularly in their treatment of Palestinians—confiscating land, bombing, and causing harm to innocent lives, including children, mothers, doctors, nurses, and journalists, all of which has been evident over the past year. Is this truly the dignity and recovery Einstein envisioned, or does it contradict his intentions? Nonetheless, it is important to clarify that we do not condone any individual or group that inflicts harm on unarmed civilians and non-combatants under Netanyahu’s Zionist government.

The writer also stated that Einstein embraced nationalism in response to the presence of narrow-minded individuals. While the topic of nationalism itself is not the focus of our discussion—given that Islam has already provided a comprehensive judgment on it, irrespective of its widespread nature—our primary concern is whether identifying with a nation, tribe, or clan justifies the ongoing brutality faced by Palestinians for over 70 years. If Einstein did advocate for nationalism as a reaction to the hostility of others, did he mean for it to be pursued in the aggressive manner adopted by Zionists, particularly by figures like Netanyahu and others who employ genocidal rhetoric, with their soldiers actively carrying out such actions daily?! This closely resembles the actions of Fir’awn towards Bani Israel, and it is being echoed by Netanyahu and his associates. [Refer to Footnote a]

The Zionists lack a definitive historical or religious entitlement to Palestine, rather, they rely on abrogated and distorted scriptures. [Refer to Footnote b] Consequently, our discourse surrounding Einstein hinges on the authenticity of the statements attributed to him by Neville Teller. Should he not have made those remarks, then our observations are rendered irrelevant to his character. Moreover, neither Neville nor ourselves can conjecture how Einstein might have responded to the current actions of the Zionists in 2024, as such knowledge rests solely with Allah. However, if there existed any writings from him advocating for a homeland established through oppression, theft, murder, deceit, or any means deemed necessary, we would then be equipped to evaluate his perspective. Yet, we have found no evidence of such writings, nor has the author provided any specific quotations on this matter; instead, he has only referenced general sentiments regarding Einstein’s views on a homeland intended to safeguard the Jewish people, should he have indeed expressed them.

———————————————————-

Footnote a:

Footnote b:

[1] An Excerpt from As-Sawaa’iq Al-Mursalah 4/1514]

[2]An Excerpt from “Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen”. Pages 45-50

What did Einstein think of Zionism? A Brief Dialogue With Neville Teller (2025)
Top Articles
Latest Posts
Recommended Articles
Article information

Author: Prof. An Powlowski

Last Updated:

Views: 5687

Rating: 4.3 / 5 (64 voted)

Reviews: 87% of readers found this page helpful

Author information

Name: Prof. An Powlowski

Birthday: 1992-09-29

Address: Apt. 994 8891 Orval Hill, Brittnyburgh, AZ 41023-0398

Phone: +26417467956738

Job: District Marketing Strategist

Hobby: Embroidery, Bodybuilding, Motor sports, Amateur radio, Wood carving, Whittling, Air sports

Introduction: My name is Prof. An Powlowski, I am a charming, helpful, attractive, good, graceful, thoughtful, vast person who loves writing and wants to share my knowledge and understanding with you.