It is historically acknowledged that Ramadan is a month of victories; while many people consider Ramadan a time of rest, relaxation, reduced working hours, lessening tasks, postponing heavy work until after Ramadan, and engaging in lighter activities—despite people, especially Muslims, doing so—history has recorded for us the victories of Muslims during Ramadan.

We have seen the Battle of Badr, which marked a turning point in the history of Muslims, on the 17th of Ramadan 2 AH; the Conquest of Mecca (20th of Ramadan 8 AH); the Battle of al-Qadisiyyah (15th of Ramadan 16 AH) led by Sa'd ibn Abi Waqqas; the Conquest of Andalusia (92 AH) led by Tariq ibn Ziyad; Battle of Sagrajas which took place in the south of present-day Spain (479 AH); the Battle of Ain Jalut (685 AH) led by Sultan  al-Malik al-Muẓaffar Sayf ad-Dīn Quṭuz and the experienced military commander Baybars; and the Battle of Hattin (584 AH) led by the great commander Saladin.

Then came the October 6 War of 1973 (10 Ramadan 1393 AH), during which the Arab Muslim forces were able to achieve victory over the usurping Zionist forces. The Arab armies crossed the Suez Canal and shattered the myth of the "Israeli" invincible army, and, thanks to God, they demolished the "Bar Lev Line"... until the Battle of "Al-Aqsa Flood" came.

The battle of "Flood of Al-Aqsa"

The Arab Muslim nation remained for nearly half a century; they abandoned jihad and followed the tails of cattle, engaging in deceitful transactions. Consequently, Allah decreed humiliation upon them, as is confirmed by what was reported by Abu Dawood, Al-Tabarani, and others in their chains of narration, from Abdullah ibn Umar, that the Prophet, peace be upon him, said: ( If you sell anything on credit to anyone, on the condition that you will buy it back for a lower price (al-'Einah), take hold of the tails of cattle, become pleased with agriculture and give up Jihad - Allah will make disgrace prevail over you and will not remove it from you till you return to your religion.) (1)

Ramadan is a month of victories: Badr, the Opening of Mecca, Qadisiyyah, Battle of Sagrajas, Ain Jalut, Hattin, and October 6th.

The nation remained for half a century neglecting jihad in the way of Allah, engaging in usury, even outright usury, and it still persists, until a blessed group arose in Jerusalem and its surroundings. Abu Umamah Al-Bahili reported that the Messenger of Allah, peace be upon him, said: ( A group of people from my Umma will continue to obey Allah's Command, and those who desert or oppose them shall not be able to do them any harm. They will be dominating the people until Allah's Command is executed, they said: O Messenger of Allah, where are they? He said: "In Bayt al-Maqdis and the vicinity of Bayt al-Maqdis.) (2)

This group washed away this shame, on behalf of the nation, in reviewing its religion. They confronted the fiercest enemy in its history—an enemy that has painted an image of invincible strength for itself, an army that cannot be defeated, and a nuclear arsenal that no one can dare to confront or stand against; not to mention its struggle and the humiliation it faced, as well as the disgrace it brought upon itself in front of the entire world.

On October 7, 2023, the resistance brigades restored the balance of the nation, renewed its connection to its creed and faith, strengthened its bond with the Book of its Lord and the Sunnah of its Prophet, and reawakened its deep awareness of its history and civilization. This also reinforced its self-confidence and corrected many concepts that had been stagnant for half a century, which were often erroneous on multiple levels and in several areas.

A group of soldiers, no more than 1,500 Mujahideen, all came out without a single one hesitating when the leadership approached them about the matter. They emerged from underground to the surface and struck the enemy a blow that left it dizzy, and it still has not recovered from the effects of that blow. Moreover, the Zionist world was dealt a fatal blow, so it brought all its cavalry and infantry, its wealth and supplies, its visits, and its material and moral support, and spent hundreds of millions of dollars on the enemy. Yet, the truth of Allah's saying is evident in all of this: (Surely the disbelievers spend their wealth to hinder others from the Path of Allah. They will continue to spend to the point of regret. Then they will be defeated, and the disbelievers will be driven into Hell,) (Al-Anfal:36)

The nation remained for half a century neglecting jihad until a blessed group in Jerusalem rose up and confronted the fiercest enemy in its history.

Sheikh Abdul Rahman Al-Sa’di says: “That is: They will expend this wealth, and it will be easy for them due to their adherence to falsehood and their intense hatred for the truth, but it will be a source of regret for them; meaning: remorse and humiliation, and they will be defeated so that their wealth and what they had hoped for will be lost, and they will be punished in the hereafter with the severest punishment. Therefore, he said: (the disbelievers will be driven into Hell) That is: they are gathered to it, to taste its torment, and that is because it is the abode of filth and the wicked.

Ramadan in the Shadow of the Flood

A month has passed since the "Al-Aqsa Flood" battle, and Palestine and the nation are still facing this severe ordeal, in which challenges have manifested. The fighters remain steadfast on their frontlines, while the Muslim peoples respond to this blessed jihad to the best of their ability, despite their hands being shackled by the constraints of tyranny and the prevention of support. The nation has mobilized as much as it could, collecting whatever funds it was able to, and showing solidarity to the extent of its capacity amidst the confines of the "Sykes-Picot" borders that have divided the nation and erected barriers and walls to prevent the concept of "one nation" from being a practical embodiment on the ground.

In this year (Ramadan 1446 AH), a ceasefire has begun, and its implementation is underway on the ground. What is our duty in light of what we have experienced and what we see today?

Our duty is to embark on a new flood, of a different kind. If the fighters have initiated an armed surge, representing the nation in the best possible way through their weapons, offering their souls and blood, and enduring their sufferings and hardships, and continue to do so, it is our obligation to initiate another flood, which is the flood of support and assistance. It is the flood of fulfilling the duty of solidarity, help, and backing, embodying what was narrated by al-Bukhari and Muslim in their chains of transmission from Abdullah ibn Umar, that the Prophet, peace be upon him, said: (A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection ) (4)

If the fighters have carried out an armed flood, then it is our duty to carry out another flood, which is aid and support.

Gaza calls upon Muslims in the east and the west of the earth, and indeed it calls upon all of humanity to fulfill their humanitarian duty towards the shattered Gaza, where the enemy has left no standing structure, but has destroyed it and turned it into ruins. And although it could not break the power of faith, the bond of Islam, and the meanings of honor and struggle that we witnessed on the platforms of prisoner exchanges — a soaring spirit, proud dignity, and resilience against the wounds they endured — it did not diminish the strength of their faith or the steadfastness of their religion.

Gaza today needs support, reconstruction, assistance, and endorsement; because we will witness a renewal of this battle again in the coming days – as seems evident from the enemy's actions, statements, and those assisting them. Therefore, it is our duty to stand by them and support our cause and theirs, and not to abandon or betray them; for this has a significant impact on pushing them forward, strengthening their resolve, and reassuring them that they have brothers who will not leave them and will not abandon them. This reinforces their spirits and strengthens their determination in confronting this enemy. Whoever points to good is like one who does it, and whoever leaves a warrior with good among his family has participated in the campaign. The believers are brothers, and Allah assists the servant as long as he is in assistance of his brother.

• Narrated by Abu Dawood (3462), Al-Bazzar (5887), and Al-Tabarani in the Musnad of the People of Sham (2417), Ibn Taymiyyah, Bayaan al-Dalil (109): Its chain of narration is authentic.
• It was narrated by Ahmad in his Musnad (22320), and Al-Arna'ut said: "Sahih li-ghayrihi" (authentic due to other sources).
• The Facilitation of the Gracious Benefactor in the Interpretation of the Words of the Bestower (3/ 618), Published by Dar Ibn al-Jawzi.
• Sahih al-Bukhari (2442) and Sahih Muslim (2580) with slight differences.

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The scene of the souvenirs presented by the Islamic Resistance Movement (Hamas) to the three “Israeli” female captives who were recently released carries profound implications and conveys humanitarian messages that surpass any political symbolism.

I may not be exaggerating when I say that the gesture of giving gifts was a remarkable move by the Palestinian resistance, demonstrating its refinement, high morals, and respect for human dignity—even toward enemies or captives—when compared to an oppressive occupier who has killed infants, children, women, the elderly, and the sick, burned everything to the ground, and demolished mosques, churches, schools, and hospitals.

After more than 15 months of war, 471 days of genocide, bombings, and destruction, over 150,000 martyrs and wounded, an estimated 40 million tons of rubble, and heaps of decaying corpses and torn body parts—then you present gifts to your opponent. Why? How? And for what purpose?!

The “bizarre gift bags,” as described by the “Israeli” press, were almost like a sign of a moral victory for the Palestinians. They indicated that Palestinians had not lost their composure or resilience. They still possessed creativity, the ability to think outside the box, and even to astonish their enemy with something new.

Inside the gift bags were a map of the Gaza Strip, photos of the captives' memories during their imprisonment, and a release certificate titled "Prisoner Release Decision," which included the prisoner's name, age, date of captivity, birthdate, and release date, stamped with the seal of “Al-Qassam Brigades.”

The Palestinians achieved victory through the scene of these gifts—on humanitarian, psychological, moral, literary, and military levels. They insist on humiliating the occupier, exposing its crimes, and fraying its nerves, while simultaneously sending a positive message to their own captives: “Our humanity triumphs over you despite your occupation of our land, your desecration of our holy sites, and your destruction of our people.”

“I am human” is the overarching title of what the resistance accomplished, transcending the idea that it was merely a strategic tactic, media maneuver, or political message. It was a scene that demonstrated to the world the nobility, integrity, and chivalry of the Palestinian people.

The gift bags carried profound messages of da'wah, as the captives appeared in the best possible condition—wearing clean clothes, with braided hair, and in good health. This confirmed that the Palestinian mujahid had not forgotten his Islamic faith and the teachings of the Prophet Muhammad ﷺ concerning the treatment of captives, which include protecting their rights, honoring them, clothing them, and refraining from starving, torturing, insulting, or humiliating them.

Part of this excellent treatment was what “Al-Qassam” did by giving gifts to a human being who might one day embrace Islam, become neutral, or reconsider their hostile stance toward a people who rightfully own this land. At the very least, it serves as a reminder of the good treatment they received during captivity from people whom the Western Zionist propaganda machine portrays as extremists and terrorists—only for these captives to find themselves receiving gifts from those same people.

The souvenir gift bags affirmed the Palestinian resistance's commitment to international treaties, the principles of international law during wars and conflicts, and the Geneva Conventions regarding the treatment of prisoners of war—laws and norms that the Zionist enemy and its fascist government, implicated in war crimes against humanity, have not abided by.

The scene of the captives smiling as they left imprisonment and received their release certificates is clear evidence of the good treatment they received. One of the released captives even appeared wearing a necklace adorned with the Palestinian flag.

The individual capable of such a noble gesture and innovative step is indeed capable of rebuilding Gaza, nurturing it with goodness, healing wounds, gathering the scattered, clearing the rubble, and erasing the traces of brutal aggression—if only circumstances permit and resources are made available.

Reconstruction starts with people. The prisoners' gift bags send a message to the entire world that it is witnessing a great generation of humanity, a unique type of people, and pure human genes combining the morals of Islam, the authenticity of the Arabs, and the virtues of humanity. This affirms the legitimate right of these people to liberate their land and holy sites, and to achieve freedom and dignity without needing decisions from the Security Council, the United Nations, or the International Criminal Court, whose ink has failed to stop the bloodshed over 471 days!

The Palestinians have advanced significantly beyond what is written in the sciences of war, politics, economics, psychology, sociology, and human development—demonstrating legendary resilience, determined resistance, heroic patience, ambitious hope, innovative tactics, meticulous preparation, and remarkable planning and execution. This epic saga will be immortalized in history by those who did not forget to present gifts to captives.

Defiant Gaza deserves a serious stand and a popular, Arab, Islamic, and international mobilization for reconstruction—not just because it has been destroyed and turned into rubble, but because it is home to human beings whose humanity has grown so immense that they have triumphed over their enemies and taught the world the art of humanity.

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 The Pride Felt by many as they Witnessed the Youth of Gaza Inflicting Heavy Losses on the Enemy

Leaders of Jihad became Role Models for Muslim Youth in Sacrifice, Devotion, Patience, and Steadfastness

Qur'anic Themes Resurfaced in the Minds of Youth, Resounding in their Ears and Resonating in their Hearts

The Events of the Prophet's Biography Reclaimed their Radiance When the Battles of the Prophet ﷺ Were Recounted

On the morning of October 7, 2023, Muslim youth woke up to a devastating blow dealt to the Zionist entity. Gaza’s brigade, described as an invincible force composed of Zionism’s elite soldiers, was crushed. Its electronic jamming systems were breached, hundreds of its soldiers were captured, and countless others were killed. The Zionist army became the laughingstock of the world after its image as “the invincible army” was shattered. This resulted in several notable outcomes, including:

1. Halting the normalization train that Arab countries had rushed toward, with others ready to follow had it not been for the “Al-Aqsa Flood.” The lies of the “Abrahamic religion” and the “New Middle East” were also debunked.
2. Shattering the myth of the “invincible army” as cameras documented its flaws, revealing its weakness to the world.
3. Restoring the Muslim Ummah’s confidence in its ability to act when it wills, showing that it is not always a passive victim. The real issue lies in the absence of will among leaders and their surrender to the bitter reality they themselves have created.
4. Exposing the falsehood of the Zionist narrative that prevailed in Europe and America for decades, portraying the Zionist state as a peaceful entity surrounded by barbaric savages. Massive protests with tens of thousands of participants denounced Zionist atrocities, labeling them as terrorism, violence, and bloodthirstiness.
5. Embarrassing Arab regimes with massive armies and weapons stockpiles. It became evident that these arms are not for use in critical battles or defending the Ummah but are reserved for suppressing and humiliating their own people.

After more than a year since the “Al-Aqsa Flood,” it is valid to ask: how has this monumental battle impacted our youth? To answer, we must first examine the state of Muslim youth, who had been enveloped by despair and surrounded by causes of defeat after the failure—or sabotage—of the “Arab Spring revolutions.” This political backlash led to further oppression and terrorism, pushing some youth toward violence and extremist groups. Others turned to atheism, seeking refuge in it like escaping from the frying pan into the fire, after their faith in promises of victory—often reiterated by Islamic group leaders during the revolutions' early successes—was shaken. A third group remained silent and bitter, witnessing the scholars and leaders of the Ummah being dragged to prisons, exile, or the gallows.

We can summarize some effects of the “Al-Aqsa Flood” on the youth of the Ummah as follows:

1. Many felt pride and dignity seeing the youth of Gaza inflict severe wounds on the enemy and document their actions with undeniable visuals. On the pulpits, they recalled Allah's words:
   “And to Allah belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know.” (Al-Munafiqun: 8)
2. Muslim youth began adopting new role models, unlike those glorified by deceitful media. While such media had succeeded in making celebrities out of the insignificant, after the “Al-Aqsa Flood” and the trials endured by Gaza’s people, leaders and ordinary individuals alike demonstrated extraordinary sacrifice, devotion, patience, and resilience. Figures like “The Masked Commander” became exemplars to follow.
3. Youth revisited the jurisprudence of jihad in light of the new reality, asking about defensive and offensive jihad, the conditions for each, the ruling on killing captives, the rules of using human shields, and the duties of the present time. These terms, previously neglected, gained renewed significance, underscoring the enemy's attempts to distract youth with irrelevant ideological debates and philosophical disputes of no practical benefit.
4. The battle exposed to Muslim youth the presence of internal enemies—individuals from within the Ummah who outwardly appear as part of it but align their hearts with its adversaries, selling their religion for worldly gains.
5. Qur'anic themes, long forgotten, were revived in the minds of youth. These themes resonated deeply, as when hearing ayahs about individuals characterized as: “The hypocrites and those in whose hearts is disease and those who spread rumors in al-Madinah.” (Al-Ahzab: 60)
   Witnessing Zionists weeping over their dead and marching for their captives reminded many of Allah's words: “If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not.” (An-Nisa: 104) And, “If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people.” (Aal 'Imran: 140)
6. Youth saw how a small, besieged group for 17 years, labeled as terrorists by the tyrants of the so-called international community, could shake the entire world with near-miraculous bravery. This offered a vivid example to young Muslims, showing that while the Ummah may sleep, it never dies, for, as the Prophet said: “A group of people from my Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allah's Command is executed (i.e. Qiyamah is established).”
7. Individual initiatives and noble acts emerged, such as youth in Egypt, Jordan, and elsewhere avenging the martyrs and oppressed people of Gaza from the Zionist criminals. These young heroes became icons of courage and sacrifice in their homelands.
8. The events of the Prophet's Seerah regained their brilliance and relevance. As the Prophet's ﷺ battles and struggles were recounted, youth saw a reflection of these events in the steadfastness, courage, and resilience of Gaza’s fighters. This showed them that the Seerah of the Prophet ﷺ and his companions is not mere fiction but finds real-world parallels even today.
9. Youth recognized the grave danger of hypocrisy as they heard some with apparent religious credentials belittling the significance of jihad and criticizing the Mujahideen, claiming they brought ruin to Gaza, as if Gaza was relishing in a blissful Meanwhile, these same individuals remained silent about regimes proven to support the Zionist entity, supplying it with goods, food, meds, intelligence, and coordination.
10. Youth renewed their faith in Qur'anic truths that had been obscured by doubts. Witnessing the steadfastness, bravery, and profound trust of the Mujahideen in Allah, they were reminded of the ayah: “How many a small company has overcome a large company by permission of Allah. And Allah is with the patient.” (Al-Baqarah: 249)

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On October 7, 2023, the Islamic Resistance Movement (Hamas) executed a high-profile military operation that marked a strategic turning point in the Palestinian cause. The operation, meticulously and secretly planned by Hamas under the supervision of its leader Yahya Sinwar, resulted in significant impacts on the battlefield and politics, taking hundreds of Israeli soldiers as casualties and wounded; this sparked widespread international reactions.

Complex negotiation

The battle opened up complex negotiation files between Hamas and the "Israeli" occupation, with these negotiations being conducted through regional and international mediation. The topics at hand include prisoner issues, a ceasefire, the return of displaced individuals, and the lifting of the blockade on the Gaza Strip. The principal mediators in these negotiations are Qatar and Egypt, with international parties such as the United States, France, and Turkey joining the efforts.

The issue of prisoners holds a central place in the negotiations, as Hamas retains a significant number of "Israeli" prisoners, which it uses as a primary leverage tool in the "Al-Aqsa Flood" battle. The occupation has acknowledged the death of several prisoners during failed attempts to free them, leading to increased internal pressure on the Israeli government.

 Foundations of Hamas' Negotiation Strategy

Hamas relies on its position as the largest military and political force in the Gaza Strip since it took control in 2007. The victory of Hamas in the 2006 Palestinian legislative elections enhances its popular legitimacy, allowing it to impose its negotiation terms based on its military strength and field control.

Hamas adopted the principle of indirect negotiations since its establishment in the late 1980s. Despite its refusal to recognize the legitimacy of the occupation, it has not opposed negotiating through intermediaries to achieve short-term objectives. For instance, the Shalit deal in 2011, during which over 1,000 Palestinian prisoners were released in exchange for the Israeli soldier Gilad Shalit, exemplified the indirect negotiation approach embraced by Hamas.

Flexible tactics are a prominent feature of Hamas' strategy, as it has demonstrated adaptability in dealing with political changes. In its amended document in 2017, the movement accepted the establishment of a Palestinian state based on the 1967 borders as a temporary solution, despite rejecting the recognition of "Israel." This adaptability to regional and international changes has showcased Hamas' ability to exploit political opportunities to strengthen its negotiation position.

 Negotiation Goals and Strategies

Through its negotiations, Hamas aims to achieve humanitarian and political gains, such as halting aggression, returning displaced individuals, and lifting the blockade on the Gaza Strip.

Using the prisoner issue as a pressure tool seeks to secure tangible humanitarian gains, taking advantage of the increasing international pressure on "Israel" to calm the situation in Gaza.

Hamas recognizes that time works in its favor in the conflict with the occupation. The ongoing military and economic losses faced by the "Israeli" army weaken its negotiation position and enhance Hamas' ability to endure and manage a long-term war despite significant sacrifices. This approach is reflected in its capacity to use time as leverage to improve negotiation terms.

Hamas relies on intermittent military escalation as a means to improve its negotiating terms. In November 2023, it demonstrated flexibility in humanitarian negotiations for the release of a number of prisoners, which helped relieve international pressure on it and improve its negotiating conditions. This dual tactic of escalation and flexibility reflects Hamas's ability to manage the conflict effectively.

 Regional and International Role

Qatar plays an active mediating role in the negotiations, providing significant support to Hamas, which enhances its capacity to continue resisting the occupation. Qatar, considered a primary financial and political supporter, contributes to strengthening Hamas's negotiating position. Turkey also plays an important role in providing political and diplomatic cover for the movement, enhancing its ability to maneuver on the international stage. 

Despite being classified as a terrorist organization by the United States and the European Union, this designation has not prevented intermediary parties from engaging in negotiations to achieve a ceasefire in the region. The international community's role is to pressure Israel to comply with humanitarian and international standards, which enhances Hamas's position in the negotiations.

 Challenges and Constraints  

Hamas faces significant challenges from the occupation, which seeks to undermine its negotiating leverage through the dissemination of misleading information and spreading rumors. The Zionist strategy focuses on prolonging the war and destroying infrastructure in Gaza to deter resistance and weaken its capacity to endure. The occupation's strategy relies on destroying Gaza's infrastructure as a means to deter Hamas and force it to make concessions in negotiations. This approach reflects the occupation's ongoing attempts to undermine Hamas's ability to continue resisting. 

Hamas has benefited from previous negotiation experiences, such as the Shalit deal, where it achieved significant gains despite pressures. These experiences demonstrated Hamas's ability to use negotiation as a tool to achieve its political and humanitarian goals. In the "Tsunami of Al-Aqsa" battle, Hamas efficiently managed negotiations, showcasing the occupation's failure to achieve its objectives, as acknowledged by Zionist leaders such as General Isaac Brik.

Conclusion

Hamas's negotiating strategy relies on its military and political strength, with tactical flexibility that enables it to adapt to regional and international changes. Despite ongoing military escalation, the movement seems determined to achieve its national goals, supported by significant popular and regional backing, and a negotiating management that has proven effective in facing the occupation. Its ability to manage time and leverage international support places it in a strong position to continue resistance and strive for tangible political and humanitarian gains.

Since the Arab states gave up on liberating Palestine in the mid-1960s, various resistance movements with different ideological and intellectual perspectives have borne the burden of liberation. Consequently, youth have become more involved in these movements, more engaged with the Palestinian cause, and more aware of the reality and danger of the Zionist project. Since that time, young people's blood has been the most shed, and they have suffered the most in various prisons, especially in the prisons of the Zionist occupation.

Before the “Al-Aqsa Flood” on October 7, 2023, interest in the Palestinian cause was waning among many young Arabs. Many believed that the Zionist army was invincible and that achieving a victory over it, or even delivering painful blows, was impossible. They thought normalization with the Zionist entity was the only option for Palestinians and Arabs, and that there was no escape from submitting and accepting the existence and superiority of “Israel.”

However, the “Al-Aqsa Flood” operation had a significant impact on Palestinian and Arab youth. The events revived the Palestinian cause and brought back the tragedy of the 1948 Arab Nakba. This time, the Palestinian response was entirely different. Hundreds of thousands of Gazans rejected Zionist displacement plans, clinging to their existence in Palestine even if borders were opened and countries welcomed them.

Many opinion polls indicate that the Gaza war has had a significant impact on both Palestinian and Arab youth. In the West Bank, the majority supported the resistance project led by Hamas, while support for peaceful and normalization projects with “Israel” pursued by the Palestinian Authority, led by President Mahmoud Abbas, declined. This support for Hamas transcends party and factional commitments, favoring the resistance project.

A poll conducted on December 13, 2023, by the Palestinian Center for Policy and Survey Research showed an increase in support for Hamas in the West Bank. 85% of those surveyed supported Hamas's surprise attack on “Israel” on October 7, 2023, while only 10% supported the Palestinian Authority in the West Bank, and 7% supported Mahmoud Abbas.

This poll reveals the presence and deep-rootedness of the resistance project within the Palestinian society across all factions and forces, especially among youth. Young people believe that normalization has not improved Palestinians' living conditions or deepened their sense of security and hope for a better life. Instead, it has led to increased settlements that consume land and confine Palestinians to small, fragmented areas unsuitable for life or development, let alone establishing an independent state. Therefore, the “Al-Aqsa Flood” and the Gaza war have shifted Palestinian youth from accepting the logic of normalization to embracing the horizon of resistance, increasing youth support for the resistance project and their involvement in its current.

Anyone following the impact of the Gaza war among youth in the West Bank will notice that resistance has become a youth option. Hence, “Israeli” incursions into cities, villages, and camps in the West Bank, their siege, and the arrest and killing of young people have not ceased. The number of martyrs has exceeded 370 Palestinians, while the number of detainees has surpassed 6,200 since the “Al-Aqsa Flood.” These Zionist crimes in the West Bank undoubtedly create a strong barrier against normalization projects and a lasting memory of the brutal reality of the Zionist occupation, weakening the security apparatus of the Authority in Ramallah in suppressing youth anger against the ongoing war of genocide in Gaza.

At the Arab youth level, despite the apparent calm in Arab capitals, the “Al-Aqsa Flood” and the Gaza war have revived the Palestinian cause in the hearts of many young Arabs. This awakening has prevented those known as the “Arab Likud” or “Arab Zionists” from having a media presence opposing the resistance project or supporting “Israel.” Some normalization advocates have even expressed regret for supporting normalization with “Israel.” For instance, Dr. Osama Al-Ghazali Harb apologized, writing in the Cairo newspaper “Al-Ahram”: “I apologize for my good faith in the 'Israelis,' who have revealed a vile, criminal racist spirit. I apologize to the martyrs of Gaza, and to every Palestinian child, woman, and man... I apologize.”

In a survey conducted by the Washington Institute between November 14, 2023, and January 6, 2024, involving a thousand Saudis, 95% supported what Hamas did on October 7, 2023. 91% of them viewed the Gaza war as a victory for Palestinians despite the destruction and loss of life. 96% opposed normalization with “Israel” and called for severing diplomatic, commercial, and economic ties with “Israel.” According to this survey, Hamas enjoys unprecedented support in Egypt, Jordan, and Lebanon. For example, in Lebanon, 8 out of 10 Lebanese have a positive view of Hamas, indicating that support for Hamas and the resistance project extends beyond sectarian boundaries.

Palestinian, Arab, and Muslim youth have played a prominent role in “humanizing” the war on Gaza and transforming it into a humanitarian tragedy that necessitates intervention to stop the barbaric genocide that “Israel” is perpetrating in Gaza. The significant efforts of youth have presented a different narrative of the war on Gaza, gaining wide global acceptance and support. This has been evident in the demonstrations flooding Western capitals, narrowing the grip on the “Israeli” and Western narrative about the war on Gaza. Youth efforts have been clear on social media platforms, providing extensive information and videos, exposing the Palestinian plight and rights. For instance, over 50 million posts appeared on the “X” platform during the first two days of the war on Gaza. Despite billionaire Elon Musk's visit to “Israel,” millions of posts condemned “Israel,” prompting the platform's administration to launch a campaign to close many influential pro-Palestinian accounts after threats from the European Commission. Hashtags supporting the Palestinian cause garnered millions of views; for example, the hashtag “#Palestine” received 40.3 billion views on “TikTok,” and the hashtag “NotJustNumbers,” which tells the stories of martyrs in Gaza, achieved wide reach.

These efforts by youth on social media have significantly changed the stance toward the Palestinian cause in most Arab countries, especially among youth. This has been confirmed by “Foreign Affairs” magazine, stating that after the Gaza war, “Israel” is less popular, having changed Arab perspectives.

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