Apostate prophet makes a fuss; why condemn military deserters?

In answer to the video "Allah is Merciless"

Sure anyone able but unwilling to defend his own people from persecution is deserving of condemnation, in this world and the next. When the believers were stirred up for battle, it was based on the reality of their physical and spiritual opression, whether men, women, old and young alike 2:217,4:75,8:26,22:39-40,28:57,60:1,85:8-10,96:9-10. This was an undeniable reality and necessity. They had to overcome any fear and trust that Allah's help will come at the battlfield. He will weaken the struggle of the oppressors no mater the forces they can muster 4:84. Even when this was established, the prophet still did not expect the Muslims to shed their blood for a decision from which they were excluded. Consensual agreement always preceded the final decision to go to war, as here stated in the context of the battle of Uhud

3:159"and seek their advise in all matters of public policy".

Once the decision is attained by common agreement, the plan must be launched with an absolute trust in God

3:159"then when you have decided upon a course of action, trust in Allah; for surely Allah loves those who place their trust in Him".

Even the prophet after that point may not revoke the covenant and act according to his whims 3:161-4. It is to be noted that in that particular context of Uhud, the prophet was the minority opinion. He advised confronting the Meccan alliance within Medina, instead of meeting them at Uhud. Yet he never protested the decision once it was mutually agreed upon, nor did he blame the majority once the battle was over and the Muslims were defeated. No matter how supreme the wisdom of the Muslim community's ruler is, in this case a prophet of God, the right of the remaining members of society to be consulted can never be waved off. We see here that in this defeat of the Muslims at Uhud, an important lesson was implemented as to the conduct of a Muslim leader.

Once everybody is set to leave with a full trust in their decision and the will of God, then their physical, mental, financial capacities as compared to their enemies only become secondary issues. Only if these conditions would result in overburdening and harming the person and the people depending on him, even before engaging in fighting, then such person is justified in holding back from fighting 9:91,48:17. The others rely on Allah, who knows their material and physical limits, and will assist them 8:66. They are fully justified in fighting back, and will be helped in the process

22:38"Surely Allah will defend those who believe; surely Allah does not love any one who is unfaithful, ungrateful".

Part of the 613 Jewish commandments is to similarily be fearless in battle and fully trust in God Deut3:22,7:21,20:3 and in fact the reason why the Jews were punished with a 40 years desert wandering prior to their entry into the land promised to their forefathers was because they had shown fear and mistrust in God's capacity to defeat, through a weak army, a much stronger adversary. Besides the wordly necessity of waging war in God's way, the Quran asssures those who fear death and the loss of this present world that it is a shallow reasoning since this world is ephemeral and the Hereafter awaiting the righteous believers, including those that went forth for a just war, is perduring 4:74. Choosing to serve God in this way, putting one's own life on the line to defend the oppressed and advance the cause of truth is the most selfless spiritual sacrifice one can achieve and hence martyrdom is justifiably described in the prophetic sayings as meriting the highest reward. And although the believers are promised wordly gains as a result of their faith in God and His prophet, as a result of their personal sacrifices for the sake of their cause against all odds, the Quran stresses that these wordly gains must never be the true motive. However military jihad only ranks third in terms of divine appreciation

"I asked the Prophet 'Which deed is loved most by Allah?" He replied, 'To offer prayers at their early (very first) stated times.' " `Abdullah asked, "What is the next (in goodness)?" The Prophet said, "To be good and dutiful to one's parents," `Abdullah asked, "What is the next (in goodness)?" The Prophet said, "To participate in Jihad for Allah's Cause." `Abdullah added, "The Prophet narrated to me these three things, and if I had asked more, he would have told me more".

Just as obeying a divine injuction to fight in Allah's way results in being rewarded in this world as well as the next 48:18-21, turning one's back to the enemy and refusing to fight in Allah's way makes a person

48:16,8:16"deserving of Allah's wrath"

in this world as well as the next, as stated in the Hebrew Bible in

Jer48:10"A curse on anyone who is lax in doing the Lord’s work! A curse on anyone who keeps their sword from bloodshed".

As already said above, history bares testimony to this fact with the example of the Israelites who had refused to put their trust in the prophet Musa to go forth and fight in Allah's way. Their wordly reward was consequently taken away and they were forbidden entry into the blessed land and sent to wander 40 years in the desert until the last one of those who had shown cowardice was dead and a new generation raised instead that would willingly take up arms, fight and conquer as divinely ordained.

See the Quran in 2:243,5:21-26 as well as the Hebrew Bible in Numbers13:28-33,14:1-35,21:14-35,26:64-65 and Deut2:7,14-19,Josh5:6.

The Muslims are warned that the same fate awaits those who turn their backs to the prophet when they are called to struggle in Allah's way

9:38-39"If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will do Him no harm; and Allah has power over all things".

The Believers should rejoice at the opportunity of serving God's cause but what God wishes to accomplish isnt really dependent on them for He could easily uproot them in case of disobedience and rise another people instead. However, those who followed the prophet Muhammad in times of peace and war are the opposite example. Contrary to the majority of Israelites in Moses' time who refused to march forth despite witnessing all kinds of divine miracles, the majority of Muhammad's followers fought when ordered to. This is corroborative of their desperate situation, leaving them no choice but to fight for their survival, the survival of their families and their rights to worship Allah. Because of all their sacrifices and because they went forth when they were commanded to, they were made successors in the land 6:133-134 and they earned Allah's rewards in this world as well as, God wills, in the next.

In addition, the Muslims are commanded not to neglect the obligatory prayers, even when facing the enemy at the battlefield 4:101-3. This shows the true objective of these warriors fighting to free themselves and their people from religious bondage; fighting was not their primary occupation for when the time of holding the timed and ordained communion with their Lord arrived, they performed their spiritual obligations despite the imminent danger.