Narrated by At-Tirmidhi and Ibn Majah, from Jabir ibn Abdullah, who said: “When 'Abdullah bin 'Amr bin Haram was killed on the Day of Uhud, the Messenger of Allah met me, and said: “O Jabir, shall I not tell you what Allah has said to your father?” In another narration: “And he said: 'O Jabir, why do I see you broken-hearted?' I (Jabir) said: 'O Messenger of Allah, my father has been martyred and he has left behind dependents and debts.' He said: 'Shall I not give you the glad tidings of that with which Allah met your father?' I said: 'Yes, O Messenger of Allah.' He said: 'Allah never spoke to anyone except from behind a screen, but He spoke to your father directly, and He said: “O My slave! Ask something from Me and I shall give it to you.” He said: “O Lord, bring me back to life so that I may be killed in Your cause a second time.” The Lord, Glorified is He, said: “I have already decreed that they will not return to life.” He said: “My Lord, then convey (this news) to those whom I have left behind.” Allah said: “Think not of those as dead who are killed in the way of Allah, Nay, they are alive, with their Lord, and they have provision. Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve. They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost.” (Aal-E-Imran: 169-171)

This situation highlights the elevated status of the martyr and instills a love for martyrdom in the cause of Allah. Islam has adopted various approaches to nurture the love of jihad and martyrdom in its followers, including the following:

1. Nurturing Attachment to the Hereafter:

Islam instills in its followers a love for jihad and martyrdom by detaching them from worldly pursuits and prioritizing the Hereafter. Allah the Almighty confirms: “And the Hereafter is better for you than the first [life].” (Ad-Duhaa: 4), “But you prefer the worldly life, while the Hereafter is better and more enduring.” (Al-A’la: 16-17)

In Sahih Muslim, Anas ibn Malik narrated that when the Messenger of Allah ﷺ faced the polytheists at Badr, he (ﷺ) said, “Get up to enter Paradise which is equal in width to the heavens and the earth.” 'Umair b. al- Humam al-Ansari said: “Messenger of Allah, is Paradise equal in extent to the heavens and the earth?” He said: “Yes.” 'Umair said: “My goodness!” The Messenger of Allah (ﷺ) asked him: “What prompted you to utter these words (i. e. my goodness! ')?” He said: “Messenger of Allah, nothing but the desire that I be among its residents.” He said: “Thou art (surely) among its residents.” He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed.

2. Highlighting the Virtue of Martyrdom and the Status of the Martyr:

The awareness of the virtues of martyrdom and the exalted rank of the martyr fosters a love for jihad and martyrdom. Allah says, “And the martyrs, with their Lord. For them is their reward and their light.” (Al-Hadid: 19) And: “Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur'an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.” (At-Tawbah: 111)

Ibn Majah narrated from Miqdam bin Ma’dikarib that the Messenger of Allah (ﷺ) said: “The martyr has six things (in store) with Allah: He is forgiven from the first drop of his blood that is shed; he is shown his place in Paradise; he is spared the torment of the grave; he is kept safe from the Great Fright; he is adorned with a garment of faith; he is married to (wives) from among the wide-eyed houris; and he is permitted to intercede for seventy of his relatives.”

3. Emphasizing the Easing of Death’s Pain for the Martyr:

The pain of death is severe, and its throes are intense. However, Islam assures that the pain of death is alleviated for the martyr, to the extent that it feels like the sting of a pinch. At-Tirmidhi narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “The martyr does not sense the touch of death except as one of you senses the touch of a (bug) bite.”

4. The Prophet’s Wish to Die as a Martyr:

Al-Bukhari and Muslim narrated from Abu Hurairah that the Prophet ﷺ said: “By Him in Whose Hands my life is! Were it not for some men amongst the believers who dislike to be left behind me and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sariya' (army-unit) setting out in Allah's Cause. By Him in Whose Hands my life is! I would love to be martyred in Allah's Cause and then get resurrected and then get martyred, and then get resurrected again and then get martyred and then get resurrected again and then get martyred.”

The Prophet ﷺ also stated that the martyr wishes to return to the world to die as a martyr multiple times because of the honor they witness. At-Tirmidhi narrated from Anas ibn Malik that the Messenger of Allah ﷺ said:
“None of the people of Paradise would wish to return to the world except for the martyr who indeed would love to return to the world saying that he would love to be killed ten times in Allah's cause because of what he has seen of the honor that He has given him.”

5. Sharing the Emotions of Martyrs’ Families and Consoling Them:

Islam acknowledges the pain of losing a martyr felt by their family, spouse, and children. Thus, it emphasizes that martyrdom benefits not only the martyr but also their family. The martyr intercedes for seventy members of their family. Islam provides emotional and material support to martyrs’ families. Emotionally, it assures them that the martyr enjoys unparalleled bliss, which comforts their families, as indicated in the story of Jabir ibn Abdullah and how Allah honored his father, as mentioned at the beginning of this article.

Materially, Islam urges the care of martyrs’ families. Ahmad narrated from al-Hasan ibn Sa’d that when Ja’far was martyred, the Prophet ﷺ waited three days and then went to Ja’far’s family. He said to them: “Do not weep for my brother after today.” Then he said: “Bring me my brother’s sons.” He addressed them, saying: “As for Muhammad, he resembles our uncle Abu Talib, and as for Abdullah, he resembles my form and character.” Then he supplicated: “O Allah, take care of Ja’far’s family in his absence and bless Abdullah’s business dealings.” When Ja’far’s wife mentioned the orphaning of her children, the Prophet ﷺ reassured her, saying: “Do you fear poverty for them? I am their guardian in this world and the Hereafter.”

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We need to employ lessons and values from the "Al-Aqsa Flood" battle in the field of education, specifically in raising future generations. One of the areas where this can be applied is through the design of purposeful, educational, and practical games for boys and girls. These games aim to instill the concept of jihad as presented in the Quran and the noble Sunnah, clarify the characteristics and traits of Jews, and emphasize the importance of defending sacred sites, foremost among them the Al-Aqsa Mosque, which holds a pivotal place in faith and identity for the entire Ummah. Additionally, these games can help resist normalization and counter the so-called peace projects.

How can we use practical educational games to teach younger generations the reality of our struggle with Jews and reinforce the culture of resistance in them?

We propose a series of practical educational games designed to instill concepts and values related to our struggle against the Zionist occupiers of Palestine. These games serve as purposeful educational tools to teach rising generations Quranic, prophetic, and historical knowledge about Jews and their traits in an engaging and interactive way.

Example of a Practical Educational Game: “Martyr Sinwar’s Staff”

• Game Description: A scene portraying resistance leaders defending Palestine, leading the frontline in the struggle, and confronting the Zionist occupation forces with all available means.
• Game Details: A boy sits on a chair, simulating the posture of Sinwar upon his martyrdom, wearing the traditional black-and-white checkered keffiyeh on his head. In his hand is a staff, which he throws at a small "Israeli" drone in self-defense while bearing severe injuries.
• Game Objectives:

1. To instill in boys and girls the legitimacy of resisting the occupier, who has violated all laws, values, and international and human norms. The occupier has corrupted, destroyed, and killed without respecting the sanctity of mosques, churches, hospitals, humans—whether children, women, elderly—or even stones and trees.
2. To encourage boys and girls to emulate steadfast resistance figures, learn about their noble biographies filled with sacrifice and dedication.
3. To familiarize boys and girls with Quranic ayahs and prophetic traditions concerning the characteristics and traits of Jews.

• Game Steps (for ages 8–12):

1. A masked boy sits, simulating the character of Martyr Sinwar, holding a staff, in the presence of other boys and girls.
2. The "Sinwar" boy throws the staff towards the group of boys and girls in a competitive and joyful atmosphere.
3. Whoever catches the staff is asked a question about:
   • The significance of Palestine in the Quran and the Sunnah (appropriate to their age).
   • The characteristics of Jews in the Quran and their traits and actions during the time of Prophet Muhammad (peace be upon him).
4. A gift is presented to the boy or girl who answers correctly, along with encouraging prizes for others.

Finally, a video about the biography of Martyr Sinwar is shown, highlighting the significance of Palestine in the Quran and Sunnah, narrated by the activity supervisor.

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Islamic jurists have established several principles before issuing a judgment on any matter. One such principle is “judging something is a branch of understanding it.” A jurist should not issue a ruling on a matter until he fully comprehends it to ensure the judgment aligns with reality; otherwise, the ruling may be significantly flawed. Many fatwas on Freemasonry were erratic upon its emergence because many jurists did not truly understand it. Similarly, judgments on smoking were issued without knowing its definite harm, among other matters that require thorough understanding for the jurist to make an accurate and precise judgment.

Global Zionism stems from ideological and racist foundations, aiming to establish Israel’s goal as a Jewish state for all Jews.

One such matter is the judgment on the World Zionist Organization and its resulting institutions, and thus, the judgment on dealing with them and participating in some of their projects and activities. Therefore, it is necessary to first understand this organization, its reality, objectives, and methods.

Foundation and Principles

The first person to use the term Zionism was the Austrian Jewish philosopher Nathan Birnbaum in 1893, derived from the word “Zion,” one of the biblical names referring to Jerusalem. Zion is a mountain in Jerusalem, and from it, the term Zionism was coined to denote a new ideology in which Jewish identity is shaped as an independent sovereign nation.

The World Zionist Organization can be defined as a political ideological movement that emerged among Jews in Eastern and Central Europe with the aim of establishing a national homeland for the Jews by colonizing lands outside Europe. This culminated in the establishment of an ethnocratic state in Palestine in 1948. The organization played a pivotal role in founding the State of Israel and promoting Zionist ideas globally. It was founded in Basel, Switzerland, on August 30, 1897, where its founder, Theodor Herzl, succeeded in convening the First Zionist Congress. ⁽¹⁾ Two key outcomes of this congress were:

1. The proclamation of the first statement of the Zionist movement, known as the “Basel Program,” aimed at establishing a national homeland for the Jews under public law.
2. The establishment of the “Zionist Organization,” a structural framework that includes all Jews who agree with the Basel Program. In 1960, it obtained its current official name; the “World Zionist Organization.”

The usurpation of Palestinian lands by the Zionist Movement is a violation on the rights of Muslims to their land and sanctities.

The global Zionist organization is ideologically racist, striving to achieve the goal of the State of Israel as a Jewish state for all Jews, meaning that any Jew worldwide has the right to become an Israeli citizen merely because of their Jewish faith. Conversely, non-Jews residing in the occupied land of Palestine, whether in areas occupied in 1948 or those occupied in 1967, are not considered legitimate citizens, despite being the original inhabitants. The Zionists succeeded in officially passing the Jewish Nation-State Law on July 19, 2018, after its first introduction in the Knesset in 2011.

Objectives of Global Zionism:

• Encouraging Jewish immigration from around the world to occupied Palestine by removing all obstacles that may hinder it.
• Collecting funds to support the Zionist project, such as establishing numerous donation funds like the “Keren Hayesod” to support settlement in areas occupied in 1967.
• Strengthening Jewish identity and Zionist culture by promoting the idea of belonging to the so-called “Promised Land” and reviving Hebrew as a national language for Jews.

To achieve these objectives, the organization does not shy away from using any means to usurp as much Palestinian land as possible through various methods (deception, coercion, collusion with the British in the past and others currently, etc.). Some of their prominent tools and activities include:

• Mobilizing international support to provide unconditional and unlimited backing to the usurping state by establishing strong “lobbies” to influence decision-makers in Western countries, especially the United States, where the largest Zionist lobby exists, with presidential candidates competing to please them.
• Using funds like the “Jewish National Fund” to purchase land and finance settlement projects.
• Controlling education and media by establishing schools, controlling universities and research centers, owning various media outlets, and pressuring writers and opponents of the Zionist idea under the terrorism of anti-Semitism, which has come to mean opposing “Israel” regardless of the reason, and portraying Jews as victims despite committing war crimes.

Zionism as part of a broader scheme to dismantle the Islamic Ummah and deplete its resources, and we were ordered to fight to attack us.

Zionism and the World

The UN General Assembly Resolution 3379, adopted on November 10, 1975, with 72 votes in favor, 35 against, and 32 abstentions, determined that Zionism is a form of racism and racial discrimination. The resolution called on all nations to combat the Zionist ideology, which it stated posed a threat to global security and peace. This resolution is often cited in discussions related to Zionism and racism. Unfortunately, the resolution was revoked by Resolution 46/86 on December 16, 1991, as Israel conditioned its participation in the Madrid Conference of 1991 on the repeal of Resolution 3379.

Islamic Sharia Position on Global Zionism:

After this brief overview of global Zionism, it is evident that Islamic jurists categorically reject global Zionism and, consequently, any dealings that would strengthen them or facilitate their criminal goals. This rejection is based on religious, ethical, and political foundations related to the principles of Islam and values of justice, as well as a historical and contemporary understanding of the Zionist movement and its objectives. Here are the main reasons upon which they base their stance:

First: Rejection of the Usurpation of Any Islamic Land

As we have seen, global Zionism is based on the idea of seizing others' lands. The concept of usurping others' rights is generally forbidden in Islamic Sharia, especially when it concerns sacred land that is the site of the Prophet's night journey and contains the first Qibla for Muslims. This belief is integral to Muslims' faith. According to Islamic jurisprudence, Palestine is considered an Islamic Waqf (endowment) that cannot be relinquished or dealt with in a way that harms Islam and Muslims' interests. The usurpation of Palestinian lands by the Zionist movement is thus seen as an infringement on the rights of Muslims to their land and holy sites.

Islamic Sharia prohibits aggression and injustice. Since global Zionism has forcibly displaced Palestinians and committed massacres, this contradicts Islamic principles that prohibit and criminalize injustice. Islam forbids aggression against others, as Allah says, “But do not transgress. Indeed, Allah does not like transgressors.” (Al-Baqarah: 190)

Second: Opposition to Zionism's Lack of Coexistence with Others

Islam is a universal religion characterized by mercy for all, without discrimination in rights and duties among its citizens, regardless of their religion, color, or race. This contrasts with Zionism, which is based on racism, exclusion, and denial of others' rights. The displacement of landowners and the usurpation of their rights is a fundamental Zionist project, entirely opposing the core principles of Islam that call for justice and respect for others' rights, even if we dislike them. Allah says, “O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Maidah: 8)

The prohibition of normalizing relations with the Zionist entity, assisting it, and forming alliances with it; the obligation to boycott it economically, politically, and culturally.

Third: Rejection of Racism and the Principle of Racial Superiority

People are equal in Islam; their origin is one, and their Lord is one. The Prophet Muhammad (peace be upon him) said: “O you people, indeed your Lord is One. Indeed, there is no virtue that an Arab has over a non-Arab, nor a non-Arab over an Arab, nor a red (white) person over a black person, nor a black person over a [white] person except by piety; verily, the most honorable of you with Allah is the one who has most Taqwa.” ⁽²⁾ On the contrary, Zionists believe that Jews are the chosen people of Allah and that others are mere servants for their service. Allah says, “The Jews and the Christians say, 'We are the children of Allah and His beloved.' Say, 'Then why does He punish you for your sins? Rather, you are human beings from among those He has created.'” (Al-Maidah: 18)

Fourth: Rejection of Alliance with Oppressors

Islam forbids cooperation with or aiding oppressors. Allah says, “And do not incline toward those who do wrong, lest you be touched by the Fire.” (Hud: 113), and “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” (Al-Maidah: 2) Since Zionism is based on injustice and aggression to achieve its goals, supporting it in any form is religiously forbidden.

Fifth: Rejection of Western Dominance and Colonialism

Given that Zionism is an instrument of the Western colonial scheme, or stemming from the Zionist Jewish- Western Christian alliance that seeks to control the resources of the Islamic world, the establishment of the State of Israel was with unlimited Western support. Islam rejects Western dominance, whether through direct occupation as before the establishment of the Zionist state or indirectly after the apparent end of colonialism while its tools remained on the ground, with one of the most prominent being the Zionist entity. Thus, Zionism is part of a broader scheme to dismantle the Islamic Ummah and deplete its resources, and we have been commanded to fight those who fight us. Allah says, “Fight in the way of Allah those who fight you but do not transgress.” (Al-Baqarah: 190), and “And expel them from wherever they have expelled you.” (Al-Baqarah: 191)

Based on the above, it is forbidden to normalize relations with the Zionist entity, to join any institution stemming from global Zionism, to assist them or form alliances with them, and to boycott them economically, politically, academically, athletically and culturally. It is obligatory to fight them until they are expelled from Muslim lands. Practicing Jihad against them is the immediate duty of the Islamic Ummah.

It is shameful that some members of the Islamic Ummah follow the global Zionist movement knowingly or unknowingly, while there are Jews who oppose the idea of Zionism based on religious, cultural, or ideological reasons.

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(1) The Zionist Congress: The supreme body of the World Zionist Organization, which meets every four years to elect the organization's president, general council, and executive committee.

(2) Narrated by Abu Nu'aym in “Hilyat al-Awliya” (3/100), and al-Bayhaqi in “Shu'ab al-Iman” (Hadith 5137).

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In a world filled with misconceptions, exaggerated statements, and terms whose meanings have not been clarified, and after these concepts, statements, and terms have moved beyond the realm of thought to incite and erupt into bloody violence affecting millions in many countries, it is imperative to define concepts, clarify statements, and elucidate the precise scientific meanings of terms. Here, we will strive to provide brief summaries that clarify and illuminate the precise meanings of the most important terms and statements that have caused and continue to cause intellectual confusion, leading some people into intellectual extremism and pushing others into the mire of bloody violence.

The Concept of Jihad

Misinterpretation of Jihad

Unfortunately, and surprisingly, the term "jihad" has been one of the most misunderstood and misused terms. Western intellectual and political circles have mistaken it for "holy religious war," a concept produced by Catholic theology in Europe, which ignited wars of coercion by killing and fighting to change beliefs, leading to conflicts between Catholics and Protestants. According to "Voltaire" (1694 – 1778 AD), these wars resulted in ten million deaths, and according to "Henry Kissinger," they decimated 40% of the populations of Central Europe.

True Meaning of Jihad in Islam

In reality, jihad in the Islamic concept and civilization is something different and contrary to these misconceptions. It means exerting effort and expending one's capacity and energy in any statement or action in any field of goodness and reform in life. As the Academy of the Arabic Language states in the "Dictionary of Quranic Terms," "Most instances of jihad in the Quran refer to exerting effort in spreading and defending the Islamic call." This meaning is what is conveyed in the "Definitions" by Al-Sharif Al-Jurjani (1340 – 1413 AD), who defined it as "calling to the true religion."

Peaceful Means of Jihad

It is well-known that this call, or jihad, is through wisdom, good advice, and debate in the best manner. Moreover, the Quran describes the greatest form of jihad as being through the Quran itself, meaning through wise words and good preaching, not through violence or fighting: "And strive against them with it a great striving" (Al-Furqan: 52). Additionally, the Quran considers the peaceful intellectual and behavioral struggle against aggression as jihad that changes the balance of power between opposing parties: "Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend" (Fussilat: 34).

Distinction from Holy War

It is worth noting that the Quran chooses the term "repel," which implies a peaceful movement, and rejects the term "conflict," which is associated with violence, in all fields of reform, whether religious or secular. Therefore, the concept of jihad has no relation to holy religious war, violence, fighting, or coercing others to change their beliefs and wills.

Misconceptions about Fighting and Terrorism

Broader Concept of Jihad

Contrary to those who reduce jihad to fighting, Islamic scholars emphasize the comprehensive nature of jihad, encompassing numerous peaceful struggles: striving against oneself, resisting the devil, combating desires and whims, spending wealth, enjoining truth and patience, preferring kindness and forgiveness over retaliation, seeking knowledge, honoring parents, voluntary pilgrimage and 'Umrah, enduring hardships, spiritual struggles, enjoining good and forbidding evil, and jihad through words—both prose and poetry—as in the early days of Islam. All these peaceful fields constitute jihad.

Obligation of Jihad vs. Fighting

Jihad is a personal obligation (fard 'ayn) for every Muslim, as it is achievable by all the accountable individuals according to their capacities in any field where they can exert their effort and spend their energy, across all acts of worship and dealings. In contrast, fighting is a specific and limited branch of jihad, conditional upon certain criteria and confined to specified fields outlined in the Quran. Therefore, jihad is a personal obligation for all accountable individuals, while fighting is a communal obligation (fard kifayah) for some.

Islamic Philosophy of Fighting

The Islamic philosophy of fighting differs from many other philosophical and intellectual systems. While other philosophies and civilizations consider fighting a human instinct and a path to progress and natural selection, Islam views it as a necessity and an exception, even a disliked exception.

Fighting in the Quran and Sunnah

The Quran prescribes various obligatory acts for believers, but when it prescribes fighting, it highlights its disliked nature: "Fighting has been enjoined upon you while it is hateful to you" (Al-Baqarah: 216). The prophetic Sunnah, which elucidates the Quranic message, affirms this important truth. The Prophet (peace be upon him) said to his Companions and the Muslim Ummah: "Do not wish to meet the enemy, but if you meet them, be steadfast and remember Allah often" (Narrated by Al-Darimi).

Defensive Nature of Fighting in Islam

The Quran emphasizes the defensive nature of legitimate fighting: "Fight in the way of Allah those who fight you, but do not transgress. Indeed. Allah does not like transgressors" (Al-Baqarah: 190). This defensive aspect is further evidenced by the concept of martyrdom, which is achieved through defense, not aggression. The Prophet (peace be upon him) defined these defensive cases: "Whoever is killed defending his wealth is a martyr; whoever is killed defending his religion is a martyr; whoever is killed defending his life is a martyr; and whoever is killed defending his family is a martyr" (Narrated by Al-Tirmidhi).

Historical Defensive Wars

All the wars fought by the Prophet’s state were defensive, protecting the city (the abode of Islam) and the religion chosen by the believers who were expelled from their homes and wealth. The total casualties in these defensive wars, which were imposed on the believers, did not exceed 386, including both Muslim martyrs and polytheist casualties.

Islamic Conquests

The Islamic conquests targeted colonizers from the Byzantines and Persians, with the inhabitants of the conquered lands joining the Muslims. These conquests were liberations of homelands, consciences, and beliefs, not wars to coerce people into changing their faiths. Even after a century of conquests, Muslims constituted no more than 10% of the population in the Islamic state.

Islamic Code of Conduct in War

Principles of Warfare in Islam

Islam established a noble code of conduct in this exceptional, imposed, and disliked fighting and in these defensive wars and liberation conquests. This code was crystallized by Abu Bakr Al-Siddiq (may Allah be pleased with him) in the "Islamic Knightly Charter" when he advised his army commander Yazid bin Abi Sufyan (639 AD) as he went to liberate Syria from Byzantine colonizers: "You will find people who have claimed to devote themselves to Allah (monks), so leave them and what they claim to have devoted themselves to. I advise you ten things: Do not kill a woman, a child, or an elderly person; do not cut down a fruitful tree; do not destroy an inhabited place; do not slaughter a sheep or camel except for food; do not burn palm trees or scatter them; do not embezzle or be cowardly" (Narrated by Malik in Al-Muwatta).

This charter protects everyone except the fighting aggressors and even nature, including animals, trees, and stones!

True Nature of Terrorism

As for "terrorism," a term some have falsely attributed to Islam without defining or clarifying its meaning, it is defined in the "Dictionary of Social Sciences" by the Academy of the Arabic Language as "the use of unlawful violence to intimidate the secure and coerce them into accepting what they do not want."

Differentiating Islamic Teachings from Terrorism

Quranic Context of "Terrorism"

In the Quran, the term "terrorism" appears with a meaning contrary to its philosophical and social connotations in Western dictionaries. The Quranic meaning refers to deterrence against traitors, deceivers, and treacherous individuals to prevent them from betraying the covenants with Muslims: "And if you fear treachery from a people, then break off [the treaty] with them in a manner that is just. Indeed, Allah does not like traitors. And let not those who disbelieve think they will escape. Indeed, they will not cause failure [to Allah]. And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows" (Al-Anfal: 58-60).

Purpose of Deterrence

This deterrent fear, produced by preparing sufficient strength, prevents violence, fighting, and coercion. It is akin to deterrent punishment; its announcement prevents crime and deters criminals.

Historical Examples of Deterrence

Had Japan, for example, prepared nuclear weapons during World War II, it would have deterred America, preventing the tragedies of Hiroshima and Nagasaki in August 1945. Similarly, because the Soviet Union prepared nuclear and hydrogen deterrents, it deterred America, preventing mass extermination during the Cold War between capitalism and communism. The same applies to Pakistan and India.

Religious and Social Contexts of "Terrorism"

In the Quran, the term "terrorism" has meanings similar to "awe" and "monasticism," referring to fear of Allah:

Quranic References

• "When Moses' anger subsided, he took up the tablets, and in their inscription was guidance and mercy for those who fear their Lord" (Al-A'raf: 154).
• "O Children of Israel, remember My favor that I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and fear only Me" (Al-Baqarah: 40).
• "So We responded to him, and We gave to him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive" (Al-Anbiya: 90).
• "Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary; and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance" (Al-Hadid: 27).

Contrast with Western Interpretation

There is nothing in these Quranic terms that hints, even remotely, at the meaning the Western thought has attributed to "terrorism," which is unlawful violence to intimidate the secure and coerce them into accepting what they do not want.

Conclusion

Despite this, many Western intellectuals and politicians have labeled Islam as terrorism and even waged wars against it under the banner of fighting terrorism.

Western Misconceptions

The Zionist orientalist Bernard Lewis claimed, "Today's terrorism is part of a long struggle between Islam and the West. The moral system upon which Islam is based is different from that of Western Judeo-Christian civilization. The verses of the Quran validate the practice of violence against non-Muslims, and this war is a war between religions."

Former British Prime Minister Margaret Thatcher revealed the West's true intentions behind labeling Islam as terrorism when she said that "Islamic terrorism uniquely includes all those who reject Western values and whose interests conflict with the interests of the West."

Philosophical and Strategic Misunderstanding

This prompted the philosopher of the "Clash of Civilizations," Samuel Huntington (1927 – 2008), to call for "a war within Islam until Islam accepts Western modernity, Western secularism, and the Christian principle of separating religion from the state."

The greatest gift you can give a person—after guiding them to the right path—is to free them from anything that binds their freedom, whether it be slavery, imprisonment, or occupation and colonization.

A person whose freedom is restricted in any form has their will taken away to varying degrees, and others control them to varying extents as well.

What applies to individuals also applies fully to nations. No nation can achieve renaissance and progress while its freedom is restricted, whether through direct occupation or dependency on a state or a group of states.

Renaissance will not be complete or comprehensive if it occurs under occupation or dependency; rather, it will be incomplete, hindered by obstacles and barriers, or even entirely crushed.

Therefore, there can be no renaissance without the complete liberation of peoples from any form of occupation or dependency.

The path to renaissance goes through freedom, and Algeria, like other countries and nations, could not tread the path to renaissance except through the bridge of freedom.

Algeria has sacrificed much blood in its struggle for liberation from the brutal French colonization and before that, the nearly three-century-long Spanish occupation of Oran in western Algeria.

Algeria suffered partial and total occupation for nearly five centuries, leaving negative impacts on its politics, education, economy, and health, among other areas.

Everyone stood up against this occupation: men and women, scholars and students, the educated and the illiterate, and so forth.

Here, we want to highlight the role of women; Algerian women did not hesitate to stand against the aggression. Some even led the resistance against the French colonizer.

One prominent figure is Lalla ⁽¹⁾ Fatma N'Soumer (1830–1863), who inflicted significant losses on the French, delivering them major defeats. The uprising she led against the colonizer remains one of the most significant aspects of the resistance in Algeria due to her courage and nobility.

The French referred to her at the time as The Alegerian Jeanne d'Arc (after the Djurdjura Mountains in the region), a comparison she rejected, preferring to be known as Khawla of Djurdjura after the companion Khawla bint Al-Azwar. ⁽²⁾

Many other women have also shone in the national cause since the French occupation, such as the resistance leader Lalla Zineb Al-Qassimi, and the martyrs Hassiba Ben Bouali, Malika Gaïd, and Fadhila Saadane, as well as the famed trio of freedom fighters Jamila Bouhired, Jamila Bouazza, and Jamila Boupacha. ⁽³⁾

The participation in jihad and resistance was not an individual effort for some women but extended beyond that, becoming a phenomenon worth studying. Researcher Imran Jamila counted 10,949 female fighters in the ranks of the Algerian revolution, including 9,194 civilian fighters and 1,755 military fighters in the Liberation Army.

According to statistics from the National Center for Studies and Research on the National Movement and the November 1, 1954 Revolution, concerning the age of female mujahidat and freedom fighters, 15% were under 20 years old, and 85% were under 30 years old, making young women the primary demographic.

Rural women made up about 70%, while urban women accounted for around 20%.

Statistics on imprisoned and martyred women show that 1,343 female fighters were imprisoned, and 948 were killed. ⁽⁴⁾

This participation even astonished the enemy. General Massu recorded in his memoirs that Algerian women carried bombs to place in strategic locations, forming a real network thanks to their devices and feigned innocence, enabling them to infiltrate desired circles without arousing suspicion. ⁽⁵⁾

Women played a significant role in treating wounded mujahideen. Some combined nursing with smuggling weapons to fedayeen (guerrillas) for their missions, like the martyr Zubida Ould Kabbalia, recorded in history as the first university student to fall in the field of honor. ⁽⁶⁾

Others played significant roles in organizing demonstrations, educating mujahideen, and relaying news, such as the martyr Malika Gaïd. ⁽⁷⁾

Jihad has its price: martyrdom, injury, or imprisonment. When captured, the enemy inflicted the harshest torture and punishment to extract information. Given the despicable nature of colonial soldiers, they did not hesitate to rape the noble, chaste women. Frenchman Henri Poulet admitted witnessing hundreds of rape cases in just ten months in 1961, mostly occurring in interrogation and torture centers in Algeria. He recounted in his book “La Villa Sesini” that raping Algerian women during military campaigns occurred at a rate of nine out of ten. ⁽⁸⁾

After gaining independence, dozens of women who participated in the revolution continued to work in public life, such as Z'hor Ounissi, a politician and writer who held various ministerial positions, co-founded the National Union of Algerian Women, managed the magazine “Algerian Woman,” and served as a member of parliament. Another example is Nafissa Hamoud, a doctor and former fighter in the National Liberation Army, who held ministerial positions, chaired the National Union of Algerian Women, and worked in the health sector. ⁽⁹⁾

These are examples of the symbols of jihad, resistance, and liberation from Algerian women who paved the way to freedom and renaissance alongside their male counterparts.

A nation that has resisted and fought for five centuries without surrendering can tread the path of renaissance, progress, and advancement.

If we have not yet achieved the renaissance worthy of this nation, sixty years after gaining independence, it does not lead us to despair and frustration. What was destroyed and erased in five centuries cannot, by any means, be rebuilt in fifty years.

Those who have shed blood do not hesitate to sweat for their nation's renaissance and elevation. But for the martyrs sake, Algeria, requires us not to forget the efforts of our predecessors, to walk in their footsteps, follow their path, and continue their journey.

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1. Means honorable woman.
2. https://www.aljazeera.net/encyclopedia/2014/11/30/%D9%81%D8%A7%D8%B7%D9%85%D8%A9-%D9%86%D8%B3%D9%88%D9%85%D8%B1
3. https://www.aljazeera.net/women/2022/3/7/%D8%AD%D9%85%D9%84%D9%86-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D8%AD-%D9%88%D9%81%D8%AC%D8%B1%D9%86-%D8%A7%D9%84%D9%82%D9%86%D8%A7%D8%A8%D9%84-%D9%88%D8%AA%D8%B9%D8%B1%D8%B6%D9%86
4. Ibid.
5. Ibid.
6. http://www.ech-chaab.com/ar/%D8%B5%D9%81%D8%AD%D8%A7%D8%AA-%D8%AE%D8%A7%D8%B5%D8%A9/%D8%A7%D9%84%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE/item/144793-%D8%B4%D9%87%D9%8A%D8%AF%D8%A7%D8%AA-%D8%AE%D9%84%D9%91%D9%80%D9%80%D8%AF%D9%86-%D8%A3%D8%B3%D9%85%D8%A7%D8%A1%D9%87%D9%86-%D9%81%D9%8A-%D8%B3%D8%AC%D9%80%D9%84-%D8%A7%D9%84%D8%AA%D8%B6%D8%AD%D9%8A%D9%80%D8%A7%D8%AA.html
7. Ibid. 
8. https://www.aljazeera.net/women/2022/3/7/%D8%AD%D9%85%D9%84%D9%86-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D8%AD-%D9%88%D9%81%D8%AC%D8%B1%D9%86-%D8%A7%D9%84%D9%82%D9%86%D8%A7%D8%A8%D9%84-%D9%88%D8%AA%D8%B9%D8%B1%D8%B6%D9%86
9. https://raseef22.net/article/1088481-%D8%A3%D8%AE%D9%88%D8%A7%D8%AA%D9%86%D8%A7-%D8%A7%D9%84%D9%85%D9%82%D8%A7%D8%AA%D9%84%D8%A7%D8%AA-%D9%85%D8%AC%D8%A7%D9%87%D8%AF%D8%A7%D8%AA-%D8%A7%D9%84%D8%AB%D9%88%D8%B1%D8%A9-%D8%A7%D9%84%D8%AC%D8%B2%D8%A7%D8%A6%D8%B1%D9%8A%D8%A9-%D9%88%D9%85%D8%B5%D8%A7%D8%A6%D8%B1%D9%87%D9%86

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