Palestine

Palestinian journalist Muath Amarne said his prosthetic eye fell out after an infection while in Israeli detention, leaving him in urgent need of surgery. Amarne, who lost his left eye in 2019 after being struck by an Israeli rubber bullet, was held in prison for more than seven months.

Israeli settlers stormed the Al-Aqsa Mosque compound in occupied East Jerusalem shortly after it reopened following 40 days of closure.

Around 3,000 worshippers entered Al-Aqsa for the morning prayer on Thursday, after Israel lifted restrictions.

The Al-Aqsa Mosque compound in occupied East Jerusalem has reopened to Palestinian worshippers after a 40-day closure by Israel.

Video verified by Al Jazeera showed Palestinians streaming through its gates early on Thursday morning. Around 3,000 worshippers attended  morning prayers.

Access had been completely prohibited, or restricted to a few dozen faithful at Christian, Jewish and Muslim sites following the outbreak of the US-Israeli war on Iran on February 28. Israel often imposes restrictions, especially on Palestinian worshippers.

The Islamic Waqf Department in occupied Jerusalem confirmed that the doors of Al-Aqsa would be reopened to all worshippers from dawn. The Jordanian-affiliated religious authority responsible for managing the mosque did not provide further details.

Video from earlier showed volunteers and caretakers in courtyards and prayer areas preparing to receive worshippers and holding religious rites.

Israeli authorities announced the opening of the mosque and the Church of the Holy Sepulchre in occupied Jerusalem on Wednesday evening.

Israeli police attributed the opening of holy sites to what it called “updated instructions from the Israeli Home Front Command”.

The statement noted intensive security reinforcements, including hundreds of police officers and border guards in the alleys of the Old City of Jerusalem and roads leading to the holy sites, aimed at “securing visitors”.

Jerusalem and its holy sites have been subjected to strict security measures and frequent closures during the regional war of the past six weeks.

The restrictions subdued Lent, Passover and Ramadan celebrations for many in some of the holiest sites for Christianity, Islam and Judaism.

Authorities also prevented Eid al-Fitr prayers at Al-Aqsa this year – the first such restriction since Israel’s occupation of East Jerusalem in 1967.

But the bans have been lifted just in time for Orthodox Christians, who celebrate Easter on Sunday, a week after Catholic and Protestants.

No let up in raids in occupied West Bank

Israeli raids have continued across the occupied West Bank.

Israeli forces detained a woman and assaulted a man during an early Thursday raid in Nablus, the Palestinian news agency Wafa reported.

The Ramallah-based Palestinian health ministry separately said Israeli forces fatally shot a Palestinian man near the village of Tayasir in the northern West Bank on Wednesday night.

The ministry said 28-year-old Alaa Khaled Mohammed Sbeih “was shot and killed” by Israeli forces, while the Israeli military said an off-duty soldier fired at a stone-thrower.

Wafa said six young men were detained in a raid on the village of Tayasir, while in Ya’bad, south of Jenin, Israeli troops stormed several homes at dawn, destroying the contents of three houses. Forces also raided the villages of Qusra and Awarta, but no arrests were reported there.

Attacks by Israeli forces across Gaza and the occupied West Bank have continued, along with Israel’s wars on Iran and Lebanon.

The UN Office for the Coordination of Humanitarian Affairs (OCHA) says more than 1,100 Palestinians have been killed by Israeli forces and settlers in the occupied West Bank since 2023, with at least 10,000 forcibly displaced.

Israeli forces raided the Muslim Youth Association in Hebron, firing tear gas at Palestinians and shutting down the group’s headquarters. Troops confiscated and destroyed equipment during the raid.

Defense Secretary Pete Hegseth says US forces are carrying out more strikes on Iran than any day since the start of war.

In the midst of the escalation of the Gaza conflict that has been going on since 2023, the world is once again witnessing the heartbreaking reality of women crying among the ruins of their homes and the burning of property, mothers who have lost children, and families separated by military attacks. Global media were quick to point to this event as a symbol of the suffering of civil society. But behind the empathy shown, there is also a question that is rarely asked: how exactly can Palestinian women be represented, and who can shape that narrative?

For decades, women in conflict zones, such as the Middle East, have often been portrayed in the same framework, as passive victims who need to be rescued and protected. In the context of Gaza, this pattern has resurfaced. Global media coverage often only highlights women’s plight without giving enough space for their voices, perspectives, and agency in conflict. This narrative does look humanistic, but it also contains an element of simplification that makes the world unaware of the more complex reality behind it.

This is where postcolonial feminism offers a sharper critique and helps us to look further at this issue as a form of epistemic violence. This perspective emphasizes that in understanding women’s experiences, it cannot be separated from considerations about the history of colonialism and global power relations. In the context of the Gaza conflict, this means that violence is experienced by women. Not only a patriarchal problem but also supported by aspects of colonialism, militarization, and inequality politics (Enloe, 2014).

This phenomenon cannot be separated from the thoughts of Lila Abu-Lughod, who mentioned “politics of saving” in her work entitled Do Muslim Women Need Saving? Abu-Lughod (2013) criticized how the Western world portrays Muslim women as an oppressed group in need of rescue. This narrative is not only a form of simplifying women’s representation but can also be used as a legitimacy for political, cultural, and even military intervention from external actors. Such as the concept of militarization of daily life raised by Enloe (2014), who explains that militarization does not only occur on the battlefield but also enters into the reality of daily life, including in how the media frames conflicts. Where in this context the representation of Palestinian women as passive victims is used to affirm certain narratives about war, security, and the legitimacy of power.

The term “security politics” in the Gaza conflict appears in a more subtle form. Palestinian women are positioned as a universal form of suffering but are rarely seen as political subjects with diverse experiences and aspirations. The suffering they experience in conflict becomes a global consumption, while structural contexts, such as colonialism and power inequality, are often ignored.

An important question then arises: who really has the right to speak on behalf of Palestinian women? This is where Spivak’s (2009) thoughts on the concept of the subaltern become relevant. Spivak himself argues that the subaltern group is a group that is in a marginalized position so that its voice is not heard in the dominant discourse. Even when they are “represented,” their voices are often mediated or even filtered by stronger actors.

In many news narratives about Gaza, Palestinian women rarely appear as the main narrator of their own experiences. Brand awareness is often told by foreign journalists and international organizations. Or humanitarian institutions as “representatives.” As a result, the narrative that is born is not a complete reflection of the reality they face, but rather a form of representation that has been framed according to the logic and direction of global media reporting.

This issue becomes more complex when we look at how the media tends to ignore the agency dimension. Palestinian women not only live in the shadow of conflict but also have active agency in various forms of resistance, both as activists, journalists, medical personnel, and community leaders. They have the capacity to build solidarity and even contribute to political struggles as well as peace. However, aspect II rarely gets the same spotlight as the narrative of suffering.

This disregard of agency can create an imbalance of representation. Palestinian women are only seen as passive victims, which makes them look like they also have no capacity as active actors. This inequality is not only a question of representation but also a question of power regarding who has the right to define reality for a particular purpose.

In the digital era, this is certainly starting to change. Social media provides a space for Palestinian women to be able to speak directly to a global audience. Through various social media platforms, they can share experiences and aspirations that are often not featured in the mainstream media. This ultimately opens up the possibility of a more authentic and diverse counternarrative.

However, the digital space is still full of limitations. Certain narratives can easily go viral, while others sink and disappear without a trace. In other words, while social media can offer opportunities, the space is not completely free from the influence of broader power structures.

Rereading the narrative of Palestinian women in the era of the Gaza conflict is a form of recognition that representation is not neutral. It is always related to interests, ideologies, and power relations. The narrative of “rescue” may seem like a form of concern from the surface, but if you look further, it can also be a form of control over the other party’s representation. Looking at the Gaza conflict through the lens of feminism is to question basic assumptions in global reporting. Do we really see them as individuals? Do we really hear their voices, or just voices about them?

Therefore, it is important to change our perspective. Instead of seeing Palestinian women as victims who need to be saved, we need to recognize them as subjects who have the capacity to speak, form agencies, and share their experiences in the form of real reality. This is not to ignore the real suffering but to place Palestinian women’s experiences in armed conflict in a broader, fairer, and closer context to reality. As Abu-Lughod (2013) reminds us, the more important question that arises is not how to save Muslim women, but how to understand the conditions and realities that shape their life experiences.

Ultimately, the lens of feminism, particularly postcolonial feminism, invites us to not only have empathy but also to be more critical. By looking further at how the narrative is formed, who can benefit, and which voices are ignored.

Perhaps the more relevant question is not whether Palestinian women need protection and rescue, but whether the world is ready to hear and see them as subjects who have the capacity to speak and move. Because what needs to change is not them, but the way we understand them.

WHO driver Majdi Aslan was killed and a WHO doctor wounded, along with several other Palestinians, medical sources said.

A member of staff from the World Health Organization (WHO) has been killed in Gaza and several others injured when the Israeli army fired on their vehicle, according to sources, including an Al Jazeera correspondent.

WHO driver Majdi Aslan, 54, was killed on Monday. A doctor from the international organisation and several other Palestinians were also injured in the incident in eastern Khan Younis, according to sources at the enclave’s Nasser and Al-Aqsa hospitals.

As the world’s attention remains fixed on the United States-Israel war on Iran, Israel is continuing its attacks on the Gaza Strip, which has seen near-daily Israeli fire and strikes since a fragile ceasefire was reached in October, with more than 700 Palestinians killed since, according to Gaza’s Health Ministry.

Monday’s incident took place in an area close to the so-called yellow line in eastern Khan Younis, reported Al Jazeera’s Hani Mahmoud.

Israeli forces shot “indiscriminately” at people and vehicles moving along the Salah al-Din Street in the southern Gaza Strip, he said.

A commercial vehicle was transporting civilians between southern and central Gaza. It was followed by a car carrying WHO employees, said Mahmoud.

“The driver was shot in the head, and by the time he was transported to the Al-Aqsa Hospital, he was announced dead,” the correspondent reported from Gaza City. Seven or so others suffered injuries, he added.

Translation: Qamar Majdi Mustafa Aslan (54 years old), a resident of Bureij camp, who ascended after being wounded in a shooting targeting a World Health Organization vehicle on Salah al-Din Street east of Khan Younis city.

WHO did not immediately confirm that the man killed was an employee, but said in a statement emailed to Al Jazeera that “this morning, a critical security incident occurred in Gaza that is under review by relevant authorities”.

“As [a] result of this critical security incident, today’s medical evacuation from Gaza via Rafah to Egypt has been put on hold with immediate effect, until further notice,” the statement added.

WHO has been overseeing coordination between Egypt and Israel since the opening of the Rafah crossing, which has allowed small numbers of injured Palestinians desperate for medical aid to leave to seek treatment abroad.

Israel has, however, continued to limit the entry of humanitarian aid into the besieged territory, also shutting the vital crossing in the early days of the US-Israeli war on Iran.

Elsewhere on Monday in the southern part of Khan Younis, a Palestinian man with special needs was killed after being shot by Israeli soldiers.

To the north, a drone attack in Gaza City killed one person, Mahmoud said.

“The target was an electric bike … moving in the area that was struck by drone missiles. It killed … a 36-year-old individual who was moving … around the displacement camps,” he reported.

A child was also injured in the attack and is now in critical condition in hospital, the correspondent added.

Two Palestinians were also killed in Israeli drone strikes on the Yarmouk and Shujayea neighbourhoods, according to a medical source at al-Shifa Hospital.

Sources at Gaza hospitals have reported the deaths of eight Palestinians in Israeli air strikes outside areas under Israeli control since Sunday.

Several Palestinians were rushed to hospital with severe injuries after an Israeli air strike hit a crowd near the Al Jazeera Club in central Gaza City. Near-daily Israeli attacks have killed more than 700 people since the so-called “ceasefire” entered into effect in October 2025.

Abu Obeida says calling for the group’s disarmament amounts to an attempt to continue Israel’s genocide against the Palestinian people in Gaza.

Hamas spokesman Abu Obeida has said that calling for the group’s disarmament amounted to an attempt to continue Israel’s genocide.

Hamas’s armed wing has rejected calls for the Palestinian group to disarm, saying that discussing the issue before Israel fully implements the first phase of the United States-brokered “ceasefire” in Israel’s war on Gaza amounts to an attempt to continue the genocide against the Palestinian people.

In a televised statement on Sunday, Obeida, who is Hamas’s armed wing spokesperson, said that raising the issue of weapons “in a crude manner” would not be accepted.

The issue of Hamas relinquishing its weapons is a major obstacle in talks to implement US President Donald Trump’s 20-point plan for Gaza, aimed at ending Israel’s war on the besieged territory.

Since the US- and Qatar-brokered “ceasefire” took effect in October, more than 705 Palestinians have been killed in Israeli attacks, according to the Palestinian news agency Wafa.

Hamas has told mediators it will not discuss disarmament without guarantees that Israel will completely withdraw from Gaza, three sources told the Reuters news agency last week.

“What the enemy is trying to push through today against the Palestinian resistance, via our brotherly mediators, is extremely dangerous,” Obeida said.

He said the disarmament demands were “nothing but an overt attempt to continue the genocide against our people, something we will not accept under any circumstances”.

It was not immediately clear whether the comments amounted to a formal rejection of the US-backed plan, which includes a demand that Hamas lay down its arms.

Israel’s genocidal war on Gaza, which began after the Hamas-led attacks on southern Israel in October 2023, has killed more than 72,000 Palestinians and injured at least 172,000 others.

Obeida urged mediators to pressure Israel to fulfil its commitments under the first phase of the Trump plan before any discussion of the second phase can take place.

“The enemy is the one who undermines the agreement,” he said.

There was no immediate comment from Israel on his remarks.

Obeida also addressed Israel’s role in the US-Israel war on Iran, condemning it for launching strikes on Iran “in the midst of the deception of negotiations, with full collusion and conspiracy with the United States”.

The US had been involved in talks with Iran over its nuclear programme in the weeks before the US and Israel launched the war on February 28.

In Iran, more than 2,000 people have been killed and at least 26,500 others injured since the war began.

Obeida also condemned Israel’s renewed offensive “against sisterly Lebanon”, which it launched on March 2 after the Lebanese armed group Hezbollah fired rockets into Israel.

Israel’s assault on Lebanon has killed more than 1,400 people and displaced over 1.2 million, according to Lebanese authorities.

Obeida commended Iran, Hezbollah and Yemen’s Houthis for their continued strikes against Israel.

Hamas’s spokesman also condemned the Israeli parliament’s passage of a new death penalty law that only applies to Palestinians, urging people in the West Bank “to seek, by every possible means, to liberate the [Palestinian] prisoners” held in Israeli jails.

Humanitarian conditions in Gaza remain dire, despite the “ceasefire” that came into effect in October.

For months, the Israeli military has violated the agreement – carrying out air strikes and limiting the entry of aid.

But the situation got worse when Israel and the United States launched their war on Iran on February 28.

The Rafah border crossing was closed again. And deliveries of food, fuel and aid were further restricted.

With the Iran war disrupting global supply chains and the United Nations warning of threats to food security, what are the implications for Palestinians in Gaza?

Presenter: Imran Khan

Guests:

Dr Mohammed Tahir – Orthopaedic surgeon who has worked extensively in Gaza

Alex de Waal – Executive director of the World Peace Foundation

Xavier Abu Eid – Political analyst and former communications director for the Palestine Liberation Organization (PLO)

CCTV footage circulated online shows the moment that a military dog attacks a worshipper leaving a mosque during an Israeli raid on Tarqumiyah in the occupied West Bank.

Hebron, occupied West Bank – Hebron’s Ibrahimi Mosque is no more than 50 metres from Aref Jaber’s home, in the neighbourhood that bears his surname, reflecting his family’s long history in the Palestinian city.

The 51-year-old has taken advantage of that proximity since his childhood, regularly praying at the mosque, one of the most important Islamic sites, and a Palestinian national symbol.

But the Ibrahimi Mosque of Jaber’s childhood is not the one of today. A 1994 massacre of Muslim worshippers by the Israeli settler Baruch Goldstein killed 29 Palestinians. Instead of getting justice, Palestinians faced more restrictions in the aftermath of the attack.

Israeli settlers began establishing an illegal presence in Hebron, part of the occupied West Bank, in 1968, the year after Israel seized control of the Palestinian territory. The settlers have been working to grow their presence ever since, with increased support from the Israeli government.

After 1994, Israel began taking steps to, in effect, control the Ibrahimi Mosque – known to Jews as the Cave of the Patriarchs – by closing off large areas in Hebron’s Old City and the southern area surrounding the mosque, then dividing it between Muslims and a few hundred Jewish settlers, granting the latter the right to pray there.

This was followed by the signing of the Hebron Agreement with the Palestinian Authority in 1997, which stipulated the division of the city into two parts: H1, under Palestinian control, comprising 80 percent of the area, and H2, under Israeli control, comprising 20 percent, but including the Ibrahimi Mosque and the Old City.

Following this series of events, settlement activity intensified in the heart of Hebron. Settlers established illegal outposts within the Old City and began gradually expanding and seizing new homes under the protection of the Israeli army.

Meanwhile, Palestinians were subjected to closures, restrictions and repressive measures aimed at forcing them to leave the Old City, thus facilitating Israeli control over the mosque.

Neighbours of the Ibrahimi Mosque

Jaber had hoped that his children would pray at the mosque daily and become familiar with it, but Israeli measures prevented this.

He explained that since 1994, the southern gate of the mosque, which residents of his neighbourhood used for access, has been closed. They have instead been forced to take alternative routes, turning a journey of 50 metres into one that now spans almost three kilometres.

Things have gotten worse since the beginning of Israel’s genocidal war on Gaza in October 2023, when Israel also ramped up its attacks in the West Bank.

Israel tightened its grip on the mosque and its surroundings, closing more of the alternative routes.

“The difficulty of reaching the mosque is compounded by the procedures at the iron and electronic gates installed at its entrances and in its vicinity,” Jaber said. “We are subjected to searches, detention, and harassment without any justification, and often young men, boys, and even women are arrested.”

The Israeli government says that the restrictions are necessary for security reasons – to protect Israeli settlers whose presence in the West Bank’s most populous city is illegal under international law.

Jaber explained how the Israeli army closes barriers and gates around the mosque and the neighbourhoods that surround it for extended periods under security pretexts. Palestinian residents are not allowed to leave their homes, even to shop, while settlers are permitted to move freely throughout the Old City.

Israeli authorities also used the justification of the current conflict with Iran to close access to the Ibrahimi Mosque for Palestinians for six days from February 28, allowing it to reopen for a limited number of worshippers on March 6.

Increased control

But these measures aren’t only aimed at restricting Palestinians in the vicinity of the mosque, but also seem to be an attempt to establish complete Israeli security control over it, with measures similar to those Israel employs at the Al-Aqsa Mosque in occupied East Jerusalem.

In Al-Aqsa, the third holiest site in Islam, renewable expulsion orders are used to prevent the entry of worshippers deemed troublesome. Searches are also regularly conducted at the gates of Al-Aqsa, as well as detentions, confiscation of identity cards and restrictions on entry to certain parts of the mosque compound.

Israel now regularly conducts similar actions at the Ibrahimi Mosque.

The Israeli army issued orders to remove Moataz Abu Sneineh, the director of the Ibrahimi Mosque, and other employees from the mosque for 15 days in January. The Palestinian Authority said that the orders were part of “an attempt to reduce their role in the administration and supervision of the Ibrahimi Mosque’s religious and administrative affairs”.

Israeli officials have also tried to push through construction work in the mosque without the approval of Palestinian officials.

On February 9, the Israeli cabinet approved the transfer of licensing, building and municipal administration powers in Hebron from the municipality to the Israeli Civil Administration, in addition to establishing a separate settlement municipality within the city.

The change, part of an internationally condemned Israeli push to increase control over the West Bank and make Israeli settlement easier, is seen as illegitimate and dangerous to the existing status quo, threatening freedom of worship and public order, according to a statement issued by the Hebron Municipality in response to the decision.

Abu Sneineh told Al Jazeera that Israel has transformed the mosque into something resembling a “military barracks” due to the stringent measures it imposes, which “aim to reduce the number of worshippers there”.

According to Abu Sneineh, the Israeli government interfered in the authority of the Ministry of Religious Endowments, and the call to prayer was prevented from being performed dozens of times a month. Worshippers were subjected to humiliating treatment at the mosque entrance, including beatings, verbal abuse and expulsion. Abu Sneineh said the measures were part of a systematic Israeli policy aimed at transforming the mosque into a Jewish synagogue.

“Israel is trying to impose a new reality by controlling the mosque and obstructing worshippers’ access to it, whether during Ramadan or at other times. After October 2023, the measures became even more stringent to erase the Islamic identity of the place, as if it were racing against time to seize control of it,” he added.

On February 28, coinciding with the start of Israeli-American strikes on Iran, the Israeli army expelled worshippers and staff from the mosque and informed them of its closure until further notice, just as it had done at Al-Aqsa Mosque in Jerusalem on the same day under the declared state of emergency measures.

The director of the Youth Against Settlements group and a resident of the Old City, Issa Amro, believes that the situation at the Ibrahimi Mosque is more dangerous than at Al-Aqsa Mosque because it has suffered from temporal and spatial division since 1994.

The “arbitrary” barriers, the closure of surrounding markets and main roads leading to it, and recently the closure of checkpoints in the southern area of the city – which includes the Old City and the Ibrahimi Mosque – prevent approximately 50,000 citizens from accessing it, along with the transfer of supervisory authority of parts of the mosque to the Religious Council in the illegal Kiryat Arba settlement, are extremely dangerous steps that threaten the Palestinian identity of the site, Amro said.

“The Jewish area [of the mosque] has been expanded, and recently, residents around the mosque have been living a difficult life due to soldier violence, settler terrorism, the constant closure of barriers, and restrictions on leaving their homes. They live as prisoners in their own homes in fear of settlers and soldiers, and disturbed by the constant gatherings held by settlers in the mosque,” he added.

According to the Applied Research Institute – Jerusalem (ARIJ) – a Palestinian research institute – approximately 40,000 Palestinians live in the H2 area, alongside about 800 Israeli settlers residing in 14 small illegal settlement outposts. These outposts are under heavy protection from thousands of Israeli soldiers deployed around the perimeter of the area and in the streets of the Old City, preventing Palestinians from leading normal lives.

The outposts are managed by the Hebron Settlements Council, which is linked to the parent settlement, Kiryat Arba, located east of the city.

A research study published by the institute in November 2025 revealed a significant increase in the forced displacement of Palestinians from the H2 area over the past two decades.

The Israeli human rights group B’Tselem said in a 2019 report that about 35,000 Palestinians lived in Hebron’s H2 area when the Hebron Agreement was signed in 1997. Today, only around 7,000 remain. Roughly 1,000 of them live in a particularly restricted zone around the Tel Rumeida neighbourhood and Shuhada Street – formerly Hebron’s main shopping street, which is now closed to Palestinians, due to the presence of several illegal Israeli settlements.

Palestinian families in the Old City and the vicinity of the Ibrahimi Mosque are subjected to various forms of pressure, including demolition orders under the pretext of unlicensed construction, frequent arrests, settler attacks on residents and students travelling to and from school, economic restrictions, shop closures, and movement restrictions, particularly regarding access to places of worship and hospitals.

According to the United Nations Office for the Coordination of Humanitarian Affairs, the area contains 97 various military checkpoints and barriers.

These are often closed for hours or even days at a time without prior notice, paralysing movement within the Old City and the residential areas adjacent to the mosque.

Towards full annexation

Observers see these measures in Hebron as a prelude to establishing a fait accompli in the West Bank as a whole, which has been subjected for more than two years to accelerated policies aimed at controlling the largest possible area of land and expanding settlements.

Settlement affairs researcher Mahmoud al-Saifi told Al Jazeera that Israel has sought over the past two years to solidify the annexation of the West Bank, particularly Area C, which constitutes more than 61 percent of the total area of the West Bank.

Israeli authorities have approved 54 new official settlements and 86 smaller outposts in 2025 alone, according to data from Peace Now, which monitors settlement activity.

Planning was approved or advanced for some 51,370 settlement units in the West Bank from late 2022 to the end of 2025, a figure also announced by Israeli government agencies based on data from the Higher Planning Council.

In addition, 222 kilometres of secondary and bypass roads were constructed in the two years preceding January 2025, aimed at connecting outposts to main settlements.

As a result of these policies, the Palestinian presence has dwindled in many areas, particularly the Jordan Valley, where their number has decreased to no more than 65,000.

“Israel is implementing a policy of encirclement and strangulation of small villages in the West Bank by confiscating land and preventing Palestinian construction, in contrast to the frenzied settlement wave that Smotrich called a ‘settlement revolution,’ and the accompanying bitter reality for Palestinians,” al-Saifi said.

There are now thousands of armed settlers spread throughout the West Bank, al-Saifi noted. Skilfully trained and often called settlement guards, they are essentially a rear guard force for the Israeli army, used to attack and intimidate Palestinians and seize their land.

“All Bedouin communities are located in Area C, and 47 of them have been forcibly displaced since October 2023, meaning more than 4,000 Palestinians have been displaced in just two and a half years,” al-Saifi said. “This is part of ethnic cleansing and de facto annexation on the ground.”

Videos show Palestinians in Gaza scrambling to extinguish a vehicle engulfed in flames in az-Zawayda after it was targeted by an Israeli drone. Israel has killed more than 700 people since the October 10 “ceasefire,” according to local officials.

Palestinian Christians in Gaza marked Good Friday at the Holy Family Church during a fragile ceasefire. Once numbering around 1,300, the community’s numbers are believed to have fallen sharply since Israel’s genocidal war began.

Before Israeli occupation, there was British colonialism. We speak to director Annemarie Jacir about Palestine 36, her epic film about the 1936 Palestinian revolt that almost succeeded, the often-forgotten roots of today’s crisis, and why this history still feels painfully present.

In this episode: 

Episode credits:

This episode was produced by David Enders, Sonia Bhagat, and Sarí el-Khalili with Spencer Cline, Chloe K. Li, Catherine Nouhan, Tuleen Barakat and our host, Malika Bilal. It was edited by Tamara Khandaker. 

Our sound designer is Alex Roldan. Our video editors are Hisham Abu Salah and Mohannad al-Melhem. Alexandra Locke is The Take’s executive producer. 

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A general strike swept the occupied West Bank after Israel passed a death penalty law that only targets Palestinians, sparking international condemnation and protests.

On April 1, a British court is set to rule in an important trial that could define the limits of mass protest in Britain. Ben Jamal, director of the Palestine Solidarity Campaign, and Chris Nineham, vice chair of Stop the War Coalition, were both charged with breaching the Public Order Act 1986 for organising a pro-Palestine demonstration in London on January 18, 2025, on which the police had imposed conditions.

Last week, Judge Daniel Sternberg refused to dismiss the case, despite evidence provided by defence barrister Mark Summers that protesters did not break the conditions, nor had any intention to do so. The trial is seen as yet another indication of the rapidly shrinking space for the free expression of dissent in Britain.

Politicised policing

The proceedings in the trial against Jamal and Nineham have revealed the extraordinarily close relationship between the Metropolitan Police and Zionist groups. This includes the police accepting recommendations from these groups about the Palestine movement’s demonstration routes.

In negotiations between protest leaders and the police ahead of the January 18 demonstration, the police had agreed in principle to a demonstration forming up outside the BBC headquarters in central London, which is close to the Central Synagogue. Protesters had assembled there before and were keen to do so again in order to highlight the BBC’s pro-Israel bias.

During the trial, it was revealed that police commander Adam Slonecki received a letter from the Jewish Leadership Council (JLC), which threatened a judicial review if he failed to impose conditions on the protest. Slonecki had also had a series of meetings with various pro-Israeli groups after receiving the letter.

On December 20, he met with protest organisers and explained – without offering evidence or mentioning the meetings that had taken place – that the demonstrations were producing a “cumulative impact” in the form of serious disruption to the Jewish way of life, and that protesters were to be banned from marching in the vicinity of the BBC.

Ultimately, the police allowed only a static protest on January 18, at Whitehall. In a carefully worded speech on the day, Jamal announced from the stage that a small delegation of protesters would walk towards the BBC to lay flowers in memory of those killed in Gaza. If prevented, they would lay the flowers at the feet of the police and disperse. The police allege that Jamal’s speech constituted incitement to breach the conditions.

In fact, as protesters waited for the police to decide where the flowers could be laid, Nineham was violently arrested.

The defence argued that the police were unduly influenced by pro-Israeli pressure in the run-up to the demonstration and failed to facilitate the right to protest. That the police commander did not make any effort to meet with sections of the Jewish community that are pro-Palestine validates the suggestion of police bias.

Growing restrictions on protest

The trial of Jamal and Nineham should be seen within the context of growing efforts by successive British governments to limit the rights to freedom of expression and assembly.

In 2022, the British Parliament approved the Police, Crime, Sentencing and Courts Act, which expanded police powers to impose conditions based on the location and size of protests, and noise levels. It has been considered an affront to civil liberties, in part because it follows a logic that relies on police perception of risk rather than actual harm.

In 2023, the Conservatives introduced amendments to strengthen Public Order Act 1986, which remains the primary legislation for policing protests in the country. Public Order Act 2023 provides police with greater powers to prevent protests that are deemed disruptive – with vague definitions of what constitutes disruption – and includes pre-emptive restrictions around freedoms of assembly and association.

Both acts are widely criticised for having a chilling effect on people seeking to exercise the legitimate democratic right to protest.

Also in 2023, then-Home Secretary Suella Braverman attempted to push through regulations to lower the threshold for what is considered “serious disruption”, but this was struck down by the Court of Appeal in 2025, which ruled that the government had exceeded its powers.

Now the Labour government – in lockstep with the Conservatives – is seeking to further expand police discretion over the regulation of protest through the Crime and Policing Bill, one element of which is managing “cumulative impact”.

Over 100 MPs have expressed opposition to it, in addition to campaigning groups, because it would restrict protests based on frequency, not behaviour, and make protests more conditional and subject to police discretion.

In parallel, the government is trying to push through a bill that would cut in half the number of trials that go to jury. If this legislation passes, fewer protest-related cases may reach juries, reducing resistance to unpopular laws.

This is on top of the amendments made last year to The Terrorism Act 2000 to proscribe Palestine Action, making it a criminal offence to belong to or support the organisation, punishable by up to 14 years in prison. These came after a group of Palestine Action activists – known as the Filton 24 – broke into the Elbit Systems drone factory in Bristol to protest Israel’s genocide in Gaza. They were arrested and held on remand, many for over 18 months.

Although they were recently cleared of the most serious charges, and the organisation was successful in pleading for a judicial review that ruled that the home secretary’s decision to proscribe Palestine Action as a “terrorist” organisation was unlawful, the police have already made 2,700 arrests and will continue arrests pending the outcome of an appeal.

Already, one of the Filton 24, Qesser Zuhrah, was rearrested on March 30 for a social media post calling for “direct action”.

Cumulative impact

The imposition of tougher legislation was introduced in response to climate protesters and anti-monarchy protesters. Now it is being reinforced over Palestine protest. But it is clear that it won’t stop there.

If implemented, the proposed legislation around cumulative impact could be used against any group of people exercising democratic rights, whether trade unionists or anti-war campaigners, curbing their ability to organise freely.

It could also serve to reinforce division in society, as measures are increasingly deployed at police discretion. Recently, for example, the police have not given protest organisers permission to march on their proposed route for the annual Nakba Day demonstration on May 16, while they have granted Tommy Robinson, a notorious fascist, the whole of central London to do its far-right march.

Whatever the outcome of Jamal and Nineham’s trial on April 1, there needs to be a society-wide mobilisation to defend the rights to free speech and assembly. This is no longer just about the Palestinian cause, but about British democracy.

The views expressed in this article are the author’s own and do not necessarily reflect Al Jazeera’s editorial stance.

The Israeli parliament’s approval of a legislation that seeks the death penalty for Palestinians convicted of deadly attacks has stoked fears among the Palestinians and drawn condemnation from the international community, dismayed at the further entrenching of what rights groups have long described as Israel’s “system of apartheid”.

The law, which does not apply to Jewish citizens of Israel, was met with jubilation among its backers in the country’s far right.

France, Germany, Italy and the United Kingdom have all raised concerns over what many describe as the overtly racist nature of the bill, whose nature and wording appear to exclusively target Palestinians.

“We are particularly worried about the de facto discriminatory character of the bill. The adoption of this bill would risk undermining Israel’s commitments with regards to democratic principles,” the foreign ministries wrote in a joint statement on Sunday.

Rights groups have also criticised the bill, with Amnesty International in February saying the legislation would make the death penalty “another discriminatory tool in Israel’s system of apartheid”.

Human Rights Watch (HRW) on Tuesday called the law discriminatory as it would primarily, if not exclusively, be applied to Palestinians.

“Israeli officials argue that the imposing the death penalty is about security, but in reality, it entrenches discrimination and a two-tiered system of justice, both hallmarks of apartheid,” Adam Coogle, deputy Middle East director at Human Rights Watch, said in a statement.

“The death penalty is irreversible and cruel. Combined with its severe restrictions on appeals and its 90-day execution timeline, this bill aims to kill Palestinian detainees faster and with less scrutiny.”

Nevertheless, on its successful passage through parliament, amidst the celebrating lawmakers, the legislation’s principal champion, far- right National Security Minister Itamar Ben-Gvir – who has previous convictions for far-right “terrorism” – was seen brandishing a champagne.

Israeli Prime Minister Benjamin Netanyahu, who had attended the chamber to support the bill, could also be seen congratulating lawmakers on its passage.

So, how can Israel pass a law targeting one ethnic group and not others? Is that legal, and is this the first time Israel has passed legislation that deliberately discriminates against Palestinians?

Here’s what we know.

How does the law target Palestinians and not Israelis?

By limiting the bulk of the legislation to the military courts that only try Palestinians under occupation.

Under the new legislation, anyone found guilty of the killing of an Israeli citizen within the occupied West Bank will, by default, be sentenced to death by the military courts overseeing the occupied territory.

While the courts do not regularly publish statistics on convictions, in 2010, the court system did concede that, of the Palestinians tried for offences committed in the occupied West Bank, 99.74 percent were found guilty.

In contrast, Israeli settlers, who have killed seven Palestinians in just the weeks following the start of their country’s war on Iran in late February, are tried in civilian courts in Israel. According to an analysis by the UK’s Guardian newspaper in late March, Israel has yet to prosecute any of its citizens for killing Palestinians in the occupied West Bank since the start of this decade.

Under the new legislation, Israel’s civilian courts are granted an extra degree of leniency in sentencing Israelis found guilty of killing Palestinians in the occupied West Bank, with judges having the option to choose between the death penalty and life imprisonment.

Sentences for the military courts trying Palestinians, in contrast, carry an automatic death penalty, with life imprisonment only available under extreme circumstances.

According to a study by the Israeli rights group, Yesh Din, conviction rates for settlers found guilty by civilian courts of committing crimes against Palestinians in the West Bank (excluding East Jerusalem) between 2005 and 2024 ran to about 3 percent. Some 93.8 percent of investigations into settler violence were closed at the end of an investigation with no indictment filed, the group noted.

Underpinning much of this is Israel’s 2018 Nation State law, which, in the eyes of many, codifies Israel’s apartheid system of government, defining Israel as the exclusive homeland of the Jewish people and prioritising Jewish settlement as a national value.

Critics argue that it downgrades the status of Palestinian citizens, who make up about 20 percent of the population, by omitting any guarantee of equality.

How is that even legal?

According to many, it isn’t.

Despite the best efforts of Prime Minister Netanyahu and his Finance Minister Bezalel Smotrich – who has administrative power over the occupied West Bank – to annex the Palestinian territory, it remains a foreign territory under military occupation.

According to Amichai Cohen, a senior fellow at the Center for Security and Democracy of The Israel Democracy Institute, international law does not permit Israel’s parliament to legislate for the West Bank, since the area is not legally part of Israel’s sovereign territory.

In September 2024, the United Nations General Assembly overwhelmingly called for end to Israeli occupation of the occupied West Bank and East Jerusalem within a year. The UNGA resolution backed an advisory opinion by the International Court of Justice (ICJ), which called Israeli occupation “unlawful”.

Similarly, the Association of Civil Rights in Israel announced it had already taken the matter to Israel’s highest court only minutes after the bill was approved. The group argued that the measure was “discriminatory by design” and that lawmakers had no legal authority to impose it on Palestinians living in the occupied West Bank, who are not Israeli citizens.

Is this the first time Israel has been accused of using its legal system to target Palestinians?

Far from it.

Human rights groups – including HRW and Amnesty International – have long argued that the legal systems applying to Palestinians and to Israeli settlers in the West Bank are fundamentally unequal.

Palestinians live under military law, while settlers fall under Israeli civil law, creating two parallel systems in the same territory.

According to rights groups, this structure enables discriminatory detention practices, such as administrative detention (where people can be held indefinitely without charge), dramatically unequal protections under the law, and the selective enforcement of those laws, which have all underpinned widespread accusations of apartheid.

As of March 2026, approximately 9,500 Palestinians are detained in Israeli prisons under harsh conditions, with about half held under administrative detention or labelled “unlawful combatants”, denied trial and unable to defend themselves.

Legislation relating to the treatment of children in custody has led to concern among many international observers and rights groups. Palestinian minors can be interrogated without parental present and are often denied timely access to legal counsel in defiance of Israel’s own and international law, the HRW noted.

Another key area of international concern is the ongoing demolition of Palestinian homes built without permits, which are nearly impossible for Palestinians to obtain. Unauthorised settler outposts, in contrast, are rarely troubled and increasingly retroactively legalised.

A video published by a Palestinian content creator shows a group of children carefully lifting their doll on a stretcher to reenact a funeral as they play together in a displacement camp in Gaza.

UK pro-Palestine activist Qesser Zuhrah has been arrested on terrorism charges after being released on bail last month. Video shows masked officers taking her from her home at dawn over what supporters say was an Instagram story.

A Palestinian man’s long-awaited return to Gaza ended in anguish after Israeli forces detained his brother at the Rafah crossing.

It was a devastating experience for Abdul Rahman Azzam, 65, to recently cut down the olive trees he had planted decades ago on his land south of Jenin in the occupied West Bank, following an Israeli decision to confiscate it for the construction of a road for an illegal Israeli settlement.

The land slated for confiscation last December spans more than 513 dunams (51.3 hectares), 450 of which belong to the village of al-Fandaqumiya alone, with the remainder belonging to neighbouring towns such as Silat ad-Dhahr and al-Attarra.

As Palestinians commemorate the 50th anniversary of Land Day this year, the challenges of illegal Israeli settlement expansions, land confiscations, and restrictions on access to their land, particularly in Area C, persist.

Meanwhile, Israeli government leaders continue to declare that the annexation plan is a fait accompli.

Land Day commemorates the events of March 30, 1976, when Israeli authorities announced the confiscation of vast tracts of Palestinian land in the Galilee region.

In response, widespread strikes and demonstrations were organised in several towns and villages, which were met with force, resulting in the deaths of six Palestinians and the injury and arrest of hundreds.

Since then, this day has become a national symbol, embodying the connection of the Palestinians to their land and the rejection of its confiscation.

Twice taken

Since childhood, Azzam had worked alongside his father, grandfather, and uncles, planting and ploughing the land with olive trees.

He developed a deep connection to it, which he continued to work on until 2002, when the illegal Israeli settlement of Tarsala and the Sanur military base were established on it, and he and his family were barred from accessing it.

Following the 2005 disengagement plan, the Israeli army withdrew from the camp and the settlement of Tarsala. Azzam and other landowners returned to their land, and their joy was indescribable.

However, after the recent Israeli decision, the Palestinian landowners were denied access to their land, which is now entirely under Israeli military control.

“Suddenly, we found the land number in the official newspaper along with a confiscation order for the construction of a road connecting the settlements of Homesh and Tarsala, to which the settlers had returned after the 2005 withdrawal. We saw the Israeli army had already begun bulldozing the land,” Azzam told Al Jazeera.

To prevent the Israeli army from cutting down his olive trees during the bulldozing, Azzam went to his land and cut them down himself. He wept as he did so. He then noticed that all the other landowners had done the same, fearing for their trees.

“It’s easier for us to cut them down ourselves than for the army or settlers to do it. This is our land, and our trees are like our children; we cherish them and treat them with kindness because we toiled to cultivate and care for them,” he added.

Confiscation in several ways

The Oslo Accords, signed between Israel and the Palestine Liberation Organization in 1993, divided the West Bank into three categories: Area A, under full Palestinian control, comprising approximately 18 percent of the West Bank; Area B, under joint Palestinian and Israeli control, comprising 22 percent; and Area C, under full Israeli control, comprising 60 percent.

Since October 2023, Israel has been issuing confiscation orders for Palestinian lands in Area C at an accelerated pace in the West Bank, in preparation for implementing its annexation plan, which Palestinians believe is already being carried out on the ground without a formal declaration.

According to data from the Palestinian Authority’s Commission Against the Wall and Settlements, Israel seized 5,572 dunams of Palestinian land in 2025 through 94 confiscation orders for military purposes, in addition to three expropriation orders and four declarations of state land.

These orders were not isolated or circumstantial, but rather geographically distributed to serve the expansion of settlements, secure their borders, and construct settlement roads that further fragment Palestinian land and sever its natural contiguity, as it said.

Concurrently, Israel allocated 16,733 dunams of previously confiscated land for settler grazing, a move that reveals a dangerous escalation in the tools of control, according to the commission’s annual report.

In another report, the commission stated that between October 2023 and October 2025, Israel confiscated 55,000 dunams of land, including 20,000 dunams under the pretext of modifying the boundaries of nature reserves, and 26,000 dunams through 14 declarations of “state land” in the cities of Jerusalem, Nablus, Ramallah, Bethlehem and Qalqilya.

A total of 1,756 dunams were confiscated through 108 orders for military purposes, aimed at establishing military towers, security roads, and buffer zones around settlements.

However, it has become increasingly apparent that many land seizures are carried out without official military orders. Soldiers or settlers prevent Palestinian landowners from accessing their land, leaving them surprised to find it seized without any prior notification.

Mohammed Fouad, 56, was surprised on Wednesday to find an Israeli army bulldozer razing his land in the town of Ein Yabrud, east of Ramallah.

He went to the nearest point to the land and watched as the bulldozer removed trees, seemingly clearing a road for settlers.

“My land is 15 dunams … and is only 1km from the Beit El settlement, which is built on land north of Ramallah. I fear this bulldozing is a prelude to its annexation to the settlement, especially since it’s classified as Area C,” Fouad told Al Jazeera.

He was not notified of any decision regarding the confiscation of his land. A farmer who was nearby informed him of it. When he tried to inquire with the armed men accompanying the bulldozer, they told him they were from the Israeli army and intelligence services and expelled him from his land.

“I’ve always cared for this land, and now I’m watching it being bulldozed right before my eyes, unable to reach it. It’s as if they’re forcing me to leave. But I’ll try to reach it every day,” Fouad said bitterly.

Land confiscation procedures have been facilitated by several Israeli policies over the past two years to complete the annexation plan.

Raed Muqadi, a researcher at the Land Research Centre, told Al Jazeera that settlers have resorted to fencing off Palestinian lands to seize them, especially in the Jordan Valley.

This has affected thousands of dunams in the occupied West Bank that were used as pastures or agricultural land. Because of the fencing, Palestinians are prevented from entering or using it.

“The Israeli Knesset also recently approved what is called lifting the ban on data concerning landowners in the West Bank, which makes it easier for settlers to seize land and allows them to purchase it, even in Area A, with the help of settlement associations,” he explained.

Actual expulsion

The tragedy is not limited to land confiscation and seizure in the West Bank, but extends to the expulsion of entire Palestinian communities from their homes under the weight of attacks.

Qusay Abu Naim, 23, a resident of the Bedouin community of al-Khalail in the village of al-Mughayyir, east of Ramallah, told us that he and all other residents were forced to leave in February due to the intensity of settler attacks on the residents, some of whom were injured.

On February 21, Israeli settlers attacked the community intermittently, assaulting men, women, and children, resulting in injuries to an entire family of four, including two children. The Israeli army then joined the attack after the settlers filed a complaint that the Palestinians had resisted them. The soldiers opened fire, wounding the children, aged 12 and 13, further.

“This incident was the last straw. We decided to leave because the attacks were almost constant. When we returned from the hospital to dismantle our homes, we were shocked to find that the settlers had destroyed them and vandalised their contents,” Abu Naim explained.

The attacks against this community began in December 2024, intending to seize the lands of al-Mughayyir. The settlers deliberately targeted women, beating them and stealing sheep to force the residents to leave.

“Because of the numerous attacks, we sought help from international solidarity activists, but that didn’t stop the settlers. The activists were attacked several times in 2024 and 2025. Among the attacks, settlers broke my brother’s arm so severely that he needed a metal plate to repair the fracture. While he was receiving treatment, the Israeli army arrested him, even though he was the victim. He is currently being held in administrative detention without charge,” Abu Naim added.

In addition to the attacks, the homes of this community were repeatedly robbed by armed settlers. They would break into the houses and steal food from refrigerators, terrorising women and children.

The residents of the community were forced to leave for neighbouring villages, including Deir Jarir and areas within al-Mughayyir itself, but they still remember the years when they lived there in their communities, amid a beautiful Bedouin life, the images of which remain with them to this day, and they lament leaving it.

“Of course, it is now forbidden for any Palestinian to access the al-Khalail community area, which is under the control of settlers and the Israeli army. We left it, but the land will return to its original owners,” he concluded.

According to the Office for the Coordination of Humanitarian Affairs (OCHA), at least 4,765 Palestinians were displaced from 97 locations between January 2023 and mid-February 2026 due to settler violence.

Most of those displaced were from Bedouin and herding communities in Area C. At the beginning of this year alone, 600 people were forced to leave a single Bedouin village, Ras Ein al-Auja, in the Jordan Valley.

According to the United Nations Development Programme (UNDP), the number of Palestinian Bedouins in the West Bank is approximately 40,000. Most Bedouins are originally from the Naqab Desert, from which they were forcibly displaced or fled during the 1948 Arab-Israeli War, following further displacement after 1967, and then throughout the 1980s, they have continued to face waves of expulsion to this day.