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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Jihad for the sake of Allah is one of the noblest acts of worship and among the best ways a servant can draw closer to the Lord of the Worlds. It is the peak of Islam, as mentioned in the Hadith of the Prophet (peace and blessings be upon him) to Mu'adh: “Shall I not inform you of the head of the matter, its pillar and its peak?” I said, “Yes, O Messenger of Allah.” He (peace and blessings of Allah be upon him) said, “The head of the matter is Islam, its pillar is the prayer and its peak is jihad.” (Narrated by Ahmad, At-Tirmidhi, and Ibn Majah)

Abu Dharr (may Allah be pleased with him) said: I asked, “Messenger of Allah, which of the deeds is the best?” He (the Holy Prophet) replied: “Belief in Allah and Jihad in His cause.” (Narrated by Al-Bukhari and Muslim). Abu Sa’id Al-Khudri (may Allah be pleased with him) reported that a man came to the Messenger of Allah (peace and blessings be upon him) and said, “Who is the best of men?” He said, “A man who fights in the way of Allah spending his wealth and staking his life.”

Given the status of jihad for the sake of Allah, dying in His cause is a death that a sincere believer aspires for Allah to grant him, due to the status a martyr holds with Allah. Anas ibn Malik reported that the Prophet (peace and blessings be upon him) said: “Nobody who enters Paradise will (ever like to) return to this world even if he were offered everything on the surface of the earth (as an inducement) except the martyr who will desire to return to this world and be killed ten times for the sake of the great honour that has been bestowed upon him.” (Narrated by Muslim)

Martyrs are of two types: martyrs of this world and the Hereafter, and martyrs of the Hereafter only. The former are those killed in battle between Muslims and disbelievers. The latter include many categories such as those who drown, those who die in a building collapse, those who burn to death, those who die of stomach disease, and those unjustly killed.

The Casualties of Gaza: Martyrs or Victims?

Those who die from Gaza fighting the Zionist enemy are undoubtedly martyrs, unanimously agreed upon by scholars. As for the civilians from Gaza who are not combatants, whether men, children, or women, they are considered martyrs according to all scholars; I know of no disagreement on this. Anyone who says they are victims and not martyrs is entirely wrong.

Evidence for their status as martyrs includes:

1. Ibn Abbas reported that the Messenger of Allah (peace and blessings be upon him) said: “Whoever is killed defending himself against injustice, he is a martyr.” (Narrated by Ahmad in his Musnad, and authenticated by Sheikh Ahmad Shakir). The civilians of Gaza, who were not combatants, were killed defending their rights, thus they are martyrs in the sight of Allah.
2. Umar ibn Al-Khattab used to say: “O Allah! I ask you for martyrdom in Your way and death in the city of Your Messenger!” (Narrated by Al-Bukhari in his Sahih, and Malik in his Muwatta). Ibn Abd al-Barr in Al-Istidhkar stated: This indicates that one who is unjustly killed is a martyr, for Umar was killed in the prayer mihrab, praying, unjustly, and he is a martyr, because the unjustly killed is a martyr and the people of Gaza were killed unjustly and oppressively.
3. Ibn Umar reported that the Messenger of Allah (peace and blessings be upon him) said: “If anyone goes to a man of my community in order to kill him, he should say in this way, the one who kills will go to Hell and the one who is killed will go to Paradise.” (Narrated by Ahmad and Abu Dawood) This clearly indicates that the unjustly killed Muslim is in Paradise by Allah's permission, and the people of Gaza were killed unjustly.
4. Ibn Hajar in Fath Al-Bari stated: The unjustly killed person's sins are expiated by the killing, as mentioned in the report authenticated by Ibn Hibban and others: “The sword obliterates errors.” (Narrated by Al-Darimi, Ibn Hibban, Al-Bayhaqi in Al-Sunan, and Al-Tabarani in Al-Kabir, and authenticated by Ibn Hibban and others). Ibn Mas’ud said: “When the killing occurs, it wipes out everything.” (Narrated by Al-Tabarani in Al-Kabir, and Abdul-Razzaq in his Musannaf, and similarly from Al-Hasan ibn Ali; Al-Bazzar narrated from Aisha in a hadith marfu’, “No killing passes by a sin without erasing it”).

In conclusion, an unjustly killed person is a martyr without any disagreement that I know of. The only dispute is whether he is a martyr of this world and the Hereafter or only of the Hereafter. The Hanafi and Hanbali scholars state that the unjustly killed is a martyr of both, as stated by Al-Sarakhsi in Al-Mabsut (2/52): “The unjustly killed is not washed,” and the author of Al-Furu' in Hanbali fiqh (3/299) said: “The unjustly killed is not washed, according to the sound opinion.”

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The heroic martyr Muhammad Salah, the Egyptian soldier who carried out a heroic operation in June 2023 near the Al-Auja crossing that separates Egypt's Sinai from occupied Palestine, has opened the floodgates for the free people and heroes of the Ummah. This call to action is not limited to Egypt alone but extends to all Arab and Islamic countries, urging them to carry out heroic acts that we yearn for in response to the terrorism of the Zionist occupation. It is a call to defend Islamic sanctities and stand against the Zionists wherever they are found until the occupation is expelled from Palestine, the Arab Islamic land usurped by Zionist gangs who seized it after committing massacres against its Palestinian people, and continue to perpetrate this killing and terrorism to this day.

Muhammad Salah, the Egyptian hero who has captured the hearts of Arab youth, sent a message through his heroic operation: Nothing is impossible, and silence on the crimes of the occupation is unacceptable. There can be no tolerance for the usurpation of the land, and no obstacle, no matter how great, can stand in the way of Arab youth defending their land, people, and religion. Even if facing a fascist regime collaborating with the occupation, all paths remain open, requiring only willpower, faith in Allah, planning, training, and organization to achieve the goal. Ultimately, we will reach what we aspire to.

Muhammad Salah lives up to his name, for he is Muhammad, a follower of our Prophet Muhammad (peace be upon him), adhering to a faith that does not accept humiliation or silence in the face of injustice. He embodies righteousness for himself, his people, his Ummah, and his religion. Muhammad Salah became a living model, inspiring all who see in him an Arab Muslim hero to follow his path, despite the rough and difficult road. Yet, this road will be overcome by the free and proud willpower that believes in Allah's victory.

So, come forth, youth of the Ummah, and walk the path of the Egyptian hero, and those who followed. Show us what will warm our hearts, and be like Muhammad Salah, Salman Khater, and all the free souls.

We ask Allah to see from you what will help us, as a Palestinian people, achieve our deeply-rooted aspirations. You are the free ones who, together with the Palestinians, will liberate Palestine and cleanse its land of the occupation. Unite and be the hallmark of this phase we are living in and a beacon of hope for the coming stages.

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Yahya Sinwar, the political and military leader of the Hamas movement, who was martyred in the battle of Rafah while fighting the Zionist soldiers face to face alongside the resistance fighters, was the primary target of the Zionist war on Gaza. The Zionist entity considered him the main man and mastermind behind the events of October 7, 2023, and placed him on the assassination list that would bring them victory. He was one of the main targets of the war aimed at eliminating the Hamas movement. Many Zionist political and security leaders considered him a personal target, chief among them the current Prime Minister Benjamin Netanyahu, who was held responsible for his release in 2011, along with a number of prominent Hamas leaders.
The Great Deception
The major intelligence deception suffered by the Zionist security establishment when the Palestinian mentality managed to penetrate the Zionist system with all its components, capabilities, military fortifications, and security, and breached its borders into the settlements and military bases on October 7. One of the main motives in the matter of revenge and personal vengeance against Sinwar, who disrupted their calculations, exposed their system and revealed the falsity of their iron wall which they boasted about and used to intimidate the Arabs. It was a strategic deception with deep political implications.
The symbolism represented by the scene of Sinwar's martyrdom has debunked the Zionist narratives that spoke of him hiding underground, using prisoners as shields, and abandoning his people to face death. Instead, it highlighted the man in his military attire, brandishing his weapon, moving from place to place to confront Zionist tanks, and blocking the path of Netanyahu and his army in achieving a victory image they sought through his death. It increased their arrogance and brutality in killing and massacres to cover up their failure despite the man's death, which was not according to their plan, turning the scene into a victory image to achieve an end to this war that had drained their army and state.
Martyrdom and Its Effects
The absence of Sinwar from the political and military scene in Gaza raises many questions about the impact of his martyrdom on Palestinian resistance and the course of the war in Gaza, opportunities for a prisoner exchange deal, and chances for a cessation of the war. Logically, Sinwar's martyrdom will not affect Palestinian resistance, particularly Hamas, as many political and military leaders preceded him in martyrdom, but the movement has only grown stronger and fiercer. It also will not affect the reality on the ground due to the military structure of the movement, based on battalion and faction leaders, mechanisms for selecting and appointing their deputies, and the street warfare that imposed a sequential leadership reality on Hamas.
Ramifications and Speculations
The ramifications and speculations have multiplied following the martyrdom of the political and military leader of Hamas, Yahya Sinwar, internationally and Zionistly. Washington considered his death a turning point in the ongoing war for over a year, and that it was time to end it and negotiate a hostage release deal. American officials believed that Sinwar was the most important target for the Zionist state to declare the end of its war in Gaza and accept any deal. The Zionist entity believed that eliminating Sinwar would help efforts to reach an agreement to stop the war and release the hostages.
While others warned that his assassination could complicate matters and endanger the lives of hostages, and that there are fears of revenge against the prisoners, which could complicate matters and lead to unpredictable repercussions in the absence of Sinwar and before him Salah al-Arouri, and Ismail Haniyeh, or due to the lack of a plan on what to do.
While many Western leaders considered Sinwar's assassination a great opportunity to end the war on Gaza, release the prisoners, launch a new phase, free the Zionist prisoners, declare an immediate ceasefire, and reconstruct the Gaza Strip.
New Initiatives
Those who follow the Palestinian and Zionist affairs, and the stages of the Zionist annihilation war in Gaza, which is entering its second year, can speculate that the United States and the Biden administration will try to present a new initiative for negotiations that meet Netanyahu's demands, and pressure Hamas, while the annihilation, bombing, and military pressure continue until the destruction of Gaza and making it uninhabitable, with the aim of achieving the goals of the Zionist occupation of displacing the population outside the Strip.
The talk about negotiations regarding a prisoner exchange deal remains as an American-Zionist card without any real implementation, which the United States exploits as a winning card in its upcoming elections to alleviate criticism, in the absence of international accountability for the entity, and the incapacity of international law to pressure and hold it accountable, allowing it to continue until it achieves what it describes as the goals of wars that change and exchange according to Zionist desires.
The entity, using all its power after the policy of deterrence, military pressure, assassinations, and high-handed policies, seeks to impose new facts on the ground in the Gaza Strip, starting with separating the north of the Strip from its south through the Netzarim axis, passing through controlling the Philadelphi axis, and expanding the buffer zone north of the Strip.
However, at the same time, it aligns with most of the Zionist goals and imposes the new American vision in the region, so Sinwar's assassination may be the beginning of announcing the end of the war on Gaza by the entity and America, but it is necessary to differentiate here between announcing the end of the war and the reality that resulted and will result from it, because the end that the entity wants does not align with the vision that Hamas and the resistance factions want.