Palestine Beyond Statistics: Children's Trauma, Faith, and Collective Responsibility

TanahRibathMedia.Com—The massive genocide taking place in Palestine continues to this day. Israel seems to show no mercy toward the Palestinian people, not even allowing them a moment’s respite. Ceasefires have proven to be useless. How many times has the Israeli military continued to mercilessly slaughter Palestinians, particularly in Gaza, even while a “ceasefire” was in effect? Data from the Gaza Ministry of Health shows that the Israeli military has killed 947 Palestinians and injured 2,935 others, even though the ceasefire agreement has been officially in effect since October 10, 2025 (METROTV; June 5, 2026).

Furthermore, cases of starvation leading to the deaths of Gazans are equally heart-wrenching. According to the IPC (Integrated Food Security Phase Classification), famine occurs when at least 20 percent of households face extreme food shortages, acute malnutrition affects more than 30 percent of the population, and the death rate from starvation or starvation-related causes exceeds two deaths per 10,000 people per day. The Gaza Strip is the region hardest hit. Approximately 640,700 people are facing famine conditions, equivalent to 32 percent of the population, the highest percentage recorded globally (Al Jazeera; April 24, 2026).

According to statistics from the Palestinian Authority, Israel’s aggression in Gaza since October 2023 has killed nearly 73,000 people and injured more than 173,000, the majority of whom are women and children (METROTV; June 5, 2026). However, the deaths of tens of thousands of Palestinian civilians are often nothing more than numbers on our screens; these figures are merely the tip of the iceberg of the true humanitarian tragedy. Beneath the surface lies a mental health “epidemic” that is systematically destroying an entire generation. Why is the Palestinian issue so crucial to the world’s conscience? Because this is not merely a territorial conflict, but the destruction of humanity’s future through invisible emotional wounds.

For children in Gaza, fear is not a fleeting emotion; it is the air they breathe every day (Save the Children, March 12, 2024). Research shows that prolonged aggression has left the mental health of the population, especially children, among the worst in the world. In refugee camps like Jabalia, the prevalence of Post-Traumatic Stress Disorder (PTSD) has reached an extremely alarming rate of 73.8 percent (Sihombing, et al., 2025).

Theoretically, this phenomenon is understood through the Complex Trauma framework developed by Van der Kolk. Unlike single-event trauma, complex trauma results from repeated and chronic exposure to armed violence during a child’s developmental years. As a result, many children experience extreme physical and cognitive symptoms, ranging from bed-wetting, aggression, and insomnia to the loss of the ability to imagine a future. Children are beginning to lose their grand ambitions; many no longer aspire to become engineers or doctors, but simply want to be donkey-cart drivers because that is the reality of survival, they witness every day.

The trauma experienced by Palestinian children does not exist in isolation; rather, it is the result of the collapse of their protective layers. When analyzed using the Social Ecological Model, we can see damage at various levels:

Interpersonal Level: The family is a child’s first line of defense. However, it is estimated that approximately 17,000 children are now separated from their parents or have even become orphans. The loss of this primary emotional support system robs them of their basic sense of security.

Community Level: Schools are supposed to be safe havens, yet educational facilities in Palestine continue to be targeted. More than 84,000 students have lost access to stable education, which in turn hinders their cognitive and social development.

Structural Level: The 17-year blockade has created an “open-air prison” that restricts access to adequate mental health services and basic nutrition.

Amid this darkness, the dimensions of faith and humanity emerge through the concept of “Sumud,” a Palestinian cultural term denoting steadfastness and collective resilience. Resilience theory suggests that cultural identity and spirituality play a key role in trauma recovery.

Research shows that psychosocial support programs integrating local cultural elements and community engagement can increase recovery effectiveness by up to 43 percent. Parents in Palestine, despite limited internet access and the threat of bombs, continue to seek sources of entertainment and coping strategies for their children. These efforts represent the quietest yet most powerful form of resistance: preserving what remains of their children’s sanity amid an inhumane siege.

The facts above underscore one thing: the cessation of military attacks is merely a very small first step. True peace will not be achieved without long-term psychological reconstruction for Palestine’s future generations.

The world is witnessing the emergence of a “lost generation” growing up in the shadow of systematic trauma. Allowing these wounds to persist is not merely a political failure but a betrayal of the most fundamental human values. Palestine matters, for it is there that the true test of our collective faith and empathy lies, and it is there that we, as human beings, are put to the test.

We often view the genocide in Palestine solely through a humanitarian lens. This involves feelings, emotions, empathy, and compassion or other factors that lead us to responses that tend to be temporary. So, should the struggle for Al-Quds not be driven by emotion? Of course, there’s nothing wrong with that. However, there is another crucial aspect for Muslims that serves as our strongest reason to fight for Al-Quds: the matter of faith. We must understand that all verses related to Al-Quds were revealed in Mecca (one-third of the Qur’an), the very place where the formation of faith was vigorously pursued. We cannot deny that Al-Aqsa is a matter of faith deeply connected to the faith of the Muslim ummah (Baitul Maqdis for Dummies 1 by Felix Y. Siauw and the Tahrir Al-Aqsa Indonesia Team).

The Prophet Muhammad (peace be upon him) once said in an authentic hadith:

مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ، وَتَرَاحُمِهِمْ، وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى

“The parable of the believers in terms of mutual love, affection, and compassion is like a single body. If one part of the body is in pain, the entire body stays awake and feels the heat (shares in the pain).” (Narrated by al-Bukhari, no. 6011, and Muslim, no. 2586)

The relationship among fellow Muslims is not an ordinary one, but rather a close spiritual bond akin to a single unified body; if one part feels pain, the other parts automatically feel it as well. This hadith teaches us not to be selfish toward other Muslims, even if they are not in the same country.

This is why Al-Aqsa is so closely connected to Muslims:

1. Al-Aqsa Mosque was the first qiblah for Muslims in performing prayer. The Prophet SAW his companions faced Al-Aqsa Mosque from the beginning of his mission until approximately 16–17 months after the Hijrah to Medina, a period of roughly 14.5 years. After that, Allah commanded the change of the qiblah to the Ka’bah in Mecca through Surah Al-Baqarah, verse 144. This event became a significant milestone in Islamic history and simultaneously underscored the special status of Baitul Maqdis in Islamic law.

2. The land of Sham, which contains Al-Aqsa Mosque, serves as a barometer for the condition of Muslims worldwide. If the people of Sham are in a state of ruin, then the Muslim community is in a fragile state. If the people of Sham are far from their religion, then what of the rest of the Muslim population? Conversely, if the Muslim community is weak, then the land of Sham will inevitably be in turmoil. “If the people of the Land of Sham are corrupted, there is no good in you.” (Hadith narrated by Tirmidhi)

3. Al-Aqsa holds a special significance in conveying the message of monotheism and the history of human civilization. Al-Aqsa is the land of the prophets and the site where the Prophet Muhammad, peace be upon him, was appointed as the leader of the prophets. It is narrated that during the Night Journey (Isra’), he led the prayer of 124,000 prophets and messengers. Therefore, not a single inch of the Al-Aqsa Mosque remains untouched by the footsteps of the Prophets of Allah Swt. If we were there, our footsteps would surely meet the footprints of the prophets.

As Prof. Dr. Abd al-Fattah El-Awaisi stated in his concept, “Liberation of Mind Before Liberation of Land,” the liberation of a land must begin with the liberation of its people’s way of thinking. This means that before discussing the physical liberation of Baitul Maqdis, Muslims must rebuild their historical consciousness, strengthen their faith, advance their knowledge, and unite their ranks. Without an intellectual and spiritual revival, true liberation will be difficult to achieve.

Understanding the significance of Al-Quds must not stop at mere knowledge. Love for Al-Quds must be manifested in genuine concern and concrete actions. Muslims must unite as one body, as taught by the Prophet Muhammad saw. The unity of the Muslim community is the primary foundation for Muslims to have the strength to defend their Muslim brothers and sisters who are being oppressed.

In addition, every Muslim can contribute through various efforts, such as praying for the safety and steadfastness of our brothers and sisters in Palestine, providing humanitarian aid through trusted organizations, disseminating accurate and responsible information, and using purchasing power wisely, including by supporting the boycott movement against products or companies proven to support the occupation.

The Prophet taught Muslims from the very beginning that Al-Aqsa Mosque is a trust that must be safeguarded. Its dignity and sanctity are a right for all humanity; even the Jewish people are entitled to experience them (Al-Aqsa Mosque for Dummies 1 by Felix Y. Siauw and the Tahrir Al-Aqsa Indonesia Team). All of this is not merely theoretical but has been experienced by all of humanity for thousands of years. May Allah Swt. unite Muslims to come to the aid of our oppressed brothers and sisters, and grant peace and blessings to Al-Aqsa and all Muslim lands. Aamiin.