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As plans for a ceasefire were announced on Wednesday night, videos of Gazans celebrating with glee made their way onto international news broadcasts. The celebrations were distinctive in style, and looked nothing like those of a people experiencing the end of a genocide. Many an anchor and analyst overlooked the detail, but we would all do well to pay attention to what the revelers were actually showing and telling us.
No ceasefire can fully address the conflict as long as Hamas remains committed to its ultimate goal: the destruction of Israel and the eradication of Jews in the region
This is not the first time Gaza’s civilians have seemed quick to celebrate. No sooner had terrorists massacred and abducted Israelis on October 7, than hordes of Palestinians lined the streets of Gaza cheering with jubilation as lifeless bodies and desperate abductees were paraded before them to be spat on and beaten. Now, even as the details of the ceasefire agreement are being fine tuned and battle continues in the Strip, Gazans celebrated their “victory” regardless. Hamas terrorists were suddenly visible once more, their faces covered and green headbands worn proudly, their guns held aloft as they mingled with the crowds of civilians.
Hamas’s premature ceasefire celebrations in Gaza reveal a striking paradox: the imagery of jubilant crowds chanting slogans, firing guns into the air, and singing songs of triumph appears entirely at odds with the devastation and suffering that preceded these scenes. More than a moment of collective relief or hope, these celebrations were defined by their focus on glorifying violence, particularly against Jews, and venerating figures like Mohammed Deif, the mastermind behind Hamas’s terror campaigns. The tone of the celebrations, which dwelled not on peace or rebuilding but on past and future acts of violence, sheds light on the deeper ideological underpinnings that drive Hamas and its supporters.
The chants of “Khaybar, Khaybar, ya Yahud!” — a reference to the seventh-century Muslim destruction of the Jews who had moved to Khaybar after Mohammed banished them from Madina — are not simply historical allusions but a rallying cry rooted in Islamic ideology. This reference signals a desire to emulate the early conquests of Islam, positioning the destruction of Jews and the reclaiming of land as both a religious imperative and a political objective. For Hamas, this ideological framework transforms the conflict with Israel into far more than a territorial dispute; it becomes an existential struggle, sanctified by religious history and doctrine.
The glorification of Mohammed Deif, the longtime military commander of Hamas’s al-Qassam Brigades, who was recently killed in an Israeli airstrike, exemplifies the movement’s deep-seated embrace of violence and martyrdom. Deif, notorious for masterminding numerous attacks on Israeli civilians and evading multiple assassination attempts over decades, became a symbol of resistance and militant determination among Hamas supporters. His prominence in these celebrations reflects the movement’s strategy: to dehumanize their enemies while elevating figures who embody their militant vision. Many of those cheering in Gaza were not actually celebrating a cessation of hostilities. On the contrary, they were declaring their intention to continue fighting, to continue killing, and to continue sacrificing their own people if necessary.
This ideology is not confined to Hamas but is embedded in broader currents of Islamic thought across parts of the Arab and Muslim world. At its core, it reflects an interpretation of jihad as an unending struggle against perceived enemies of Islam, particularly Jews. The rhetoric of resistance, martyrdom and conquest shapes not only the political strategies of Hamas but also the cultural psyche of its supporters. For decades, this worldview has been reinforced through education systems, media narratives and religious discourse that valorize violence as a legitimate and even noble response to perceived grievances.
Hamas’s celebrations also highlight the centrality of antisemitism to their ideological framework — just read their charter. Their focus on the death of Jews as the ultimate measure of success reveals a worldview that is not simply anti-Israel but explicitly anti-Jewish. Hamas’s rhetoric and actions target Jews as a people and a religion. The invocation of Khaybar and the glorification of those who kill Jews are manifestations of a deeply ingrained religious hatred that transcends the boundaries of the Israeli-Palestinian conflict as imagined by western pushers of a two-state fantasy. Even Fatah and the PLO or Palestinian Authority are committed to outnumbering Jews in Israel even in the event of having their own state.
The international community often misunderstands or overlooks this aspect of Hamas’s ideology, focusing instead on the material and humanitarian dimensions of the conflict. While these are undeniably important, they cannot fully explain the group’s behavior or motivations. The focus on killing Jews as an act of religious and ideological fulfillment is not a byproduct of desperation or poverty; it is a central tenet of Hamas’s mission. This ideology fuels their willingness to sacrifice the wellbeing of Gaza’s population in pursuit of their goals, framing suffering as a necessary and even desirable cost in the struggle against Israel.
These dynamics are reinforced by Hamas’s control over Gaza’s media and public discourse. The organization carefully curates the narrative, portraying each attack on Israel as a step toward liberation and framing every loss of Palestinian life as a heroic sacrifice. This propaganda machine ensures that the population remains ideologically aligned with Hamas’s goals, even as they bear the brunt of the suffering caused by its actions. The post-conflict celebrations are not spontaneous expressions of relief or victory but orchestrated displays of loyalty to an ideology that prioritizes resistance above all else.
The international community’s reluctance to confront the ideological roots of Hamas allows this dynamic to persist. By framing the conflict solely in terms of territory or humanitarian crises, many overlook the extent to which Hamas is driven by a worldview that glorifies violence and martyrdom. This ideological foundation ensures that no ceasefire, negotiation or reconstruction effort can fully address the conflict as long as Hamas remains committed to its ultimate goal: the destruction of Israel and the eradication of Jews from the region.
In these celebrations, Hamas has revealed its true priorities. It is not marking the survival of Gaza’s population, the rebuilding of its society or the potential for peace. Instead, it is celebrating death — the deaths of Jews, the deaths of its own fighters and the deaths yet to come. This stark reality underscores the challenge of achieving lasting peace in a conflict where one side views violence not as a regrettable necessity but as a cause for celebration.
