Apostate prophet war ethics; Why Fight in Allah's name?

In answer to the video "Walking Away From Islam"

Because God commands to fight for justice. Any other reason to fight is oppression and fighting

"in the way of the devil" 4:76.

The Quran would therefore stir up the believers for battle 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. It was their failure to trust in God's capacity to defeat, through a weak army, a much stronger adversary that caused their 40 years desert wandering prior to entering the land promised to Abraham. God calls mankind to fight in His way first to solve the wordly obstacles to which a particular people is confronted, but these worldly obstacles are connected to the spiritual aspect of man's existence.

This means that fighting in God's way liberates man from both physical and spiritual obstacles. That is why those who fear wordly losses in the process, are told that this world is ultimately ephemeral whether in case of victory or loss. They would thus have certainly reason to fear should their battle be solely aimed at achieving wordly objectives.

But since fighting in God's way includes spiritual objectives, then one has no reason to fear because the Hereafter in which the benefits of that struggle will be certainly found, is everlasting 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 material and spiritual sacrifice one can do. Every culture and civilization in history has owed its survival in the face of oppression to these types of honored individuals.

But even then, as in any army, there are degrees among soldiers, hence the prophet saying that military participation is ranked 3rd in terms of divine appreciation. Those among the volontaries going to such extent in their selfless sacrifice that they are martyred, the prophetic sayings describe them as meriting the highest reward. Wordly gains follow as a collateral result of wars, and although are certainly the just compensation of those sacrificing their wealth and resources on the way, the Quran stresses that these wordly gains must never be the motive.  In a hadith the prophet even answered about someone fighting in God's cause but also seeking material reward, that in the herafter "He would receive no reward" (sunan Abu Dawud).

Accepting to fight in Allah's way results in reward in this world as well as the next 48:18-21, but turning one's back to the enemy and refusing to shoulder that duty makes a person

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

in this world as well as the next. Here are the prophet Jeremiah's words

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 pointed, 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. A new generation was then raised instead, one 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 very 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".

True Believers rejoice at any opportunity of serving God's cause, like Joshua and Caleb who rent their clothes telling the remaining cowards among the Israelites to stand up for battle. In the end, what God wishes to accomplish is independant of the direct addressees of a prophet. As demonstrated with Musa and the Israelites, 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.

For all the above mentionned noble reasons, the oppressed believers are urged and compelled, despite the natural fear of having to confront a superior enemy, to stand for war 2:216,8:65 if they are fit physically, mentally and financially 9:91,48:17 while relying on Allah; He knows their material and physical weakness and will assist them 8:66.

Jihad, in all of its aspects, whether for the establishment of God's will in a specific land, as was the case in Mecca with Muhammad or Moses in Canaan, whether for the punishment of rejecters in the prophetic era, as was the case with the Ishmaelites and the Israelites, or the timeless right to self defence, is always limited to the principle of

"and do not exceed the limit. Verily, Allah loves not those who exceed the limit". 

Among these limits not to trespass, the Muslims, even though oppressed should not seek blind revenge at all costs, rather they should try engaging in peaceful negotiations before 8:39-40. In a dominant position, Muslims must remain concious of their past weakness before Allah strenghtened them and not refuse the hand of peace from non-muslims 4:94. In all cases retaliation must be

22:60"with the like of that with which he has been afflicted and he has been oppressed".  

2:194"Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God".

This means that even while seeking just and equal retribution, one must remain conscious of God's limits. The Quran's supreme realism reflects even in such situations, telling those whose spirituality is of a high degree, that if they are able to be patient and forgive for Allah's sake, instead of exercising their legitimate right to retaliation when they have taken the upper hand then Allah will compensate them for their magnanimity

42:39-43,16:126-8"but if you are patient, it will certainly be best for those who are patient..Surely Allah is with those who guard (against evil) and those who do good (to others)". 

The sensitivity of the issue is pictured in God's address to David, the prophet-king 34:10-11. As he was given mastery over a crucial component in warfare -iron-, he and all those after him are told that in their use of that martial technology, God is ever seeing of what they do, indicating that they should use this means in the path of righteous deed, not in the way of oppression, cruelty, and sin.