From the 1930s, the Zionist-Palestinian conflict influenced emergent nationalist thought in Algeria, and often blamed for rising tensions between Algerian Muslims and Jews. After the 1934 riots against the Jewish community of Constantine, Algeria, for example, the boycott of Jewish stores in the weeks that followed was justified by putative Jewish Algerian support for the Zionists in Palestine. In 1952, the Algerian Jewish philosopher Raymond Benichou traced (what he insisted were) new tensions between Muslims and Jews in Algeria to the Palestine question. Later on, FLN statements openly questioned Algerian Jews’ solidarity with the revolutionary cause, often citing their possible sympathy for colonialism in Palestine. In one instance, a pro-FLN newspaper asked rhetorically whether pied-noir settlers had convinced Algerian Jews that their struggle against “Algerians” was tied to their struggle against Arabs in the Middle East, demanding an investigation into “the links between Jews in Algeria and global Zionism.” By the end of Algeria’s colonial period, nationalist thought often associated Jews in Algeria with Zionists atrocities in Palestine, and thus the European colonial enemy more generally. Yet, voices of Islamic reform in Algeria often countered this tendency. This paper explores how, since its founding in 1931, figures associated with the Association des Ulama Musulmans Algériens (AUMA) such as Abd al-Hamid ben Badis (1889-1940), and Tayyib al Uqbi (1888-1960) made a point of distinguishing Algerian Jews from Zionists in Palestine, even as they brought attention to the Palestine issue in their publications. Their advocacy of an Islam of brotherly love encompassing adherents of other religions in Algeria translated into powerful statements against anti-Semitism. Sheikh al-Uqbi, for example, helped found the Union des croyants monotheistes with a number of liberal Jews in 1935, and criticized Messali Hadj for condemning Muslims for working with Jews suspected of Zionist sympathies. Uqbi insisted, in contrast, that Muslims support the Ligue internationale contre l’antisemitisme (LICA) because “LICA is the true incarnation of the Islamic spirit.” Sheikh Bin Badis, similarly, during the escalation of tensions in Palestine during the Great Revolt of 1936-1939, often vocally supported events that brought Jewish and Muslim Algerians together in the name of “rapprochement,” sometimes suggesting that Jews could serve as positive examples for Muslims. This paper represents an early stage of an investigation into how Islamic reformist leaders balanced their celebration of Muslim-Jewish solidarity with a firm defense of Palestinians.