Acts17apologetics are no warriors; establishing God's will by force?

In answer to the video "Paul Won Converts Through Peaceful Preaching; Muhammad Used Bribes and Threats (PvM 17)"

As shown earlier, the philosophy of armed struggle/jihad as a form of divine punishment is confined to the prophetic era during which a previously warned nation is to be destroyed. 

The 2nd type of jihad is the establishment of the will of God on a specific land (Canaan in the times of Moses, Mecca in the times of Muhammad). It is enforced by a prophet, and his followers makes sure that the new order established is maintained for that land.

Outside these 2 scenarios, the 3rd and last context to which armed jihad is applicable, is in self-defence, when war is waged against a Muslim community solely for its religion. This type of armed struggle covers the prophetic era and beyond. In that context, if their opponents engage them in battle they will be defeated, provided their objective purely is the end to religious persecution. This was Allah's way before

48:22-23"Such has been the course of Allah that has indeed run before, and you shall not find a change in Allah´s course". 

It is to be noted that even the most zealous proponents of Jihad as the struggle to spread Islam to all the world, including nations that do not pose an explicit threat to the Islamic mainland, still maintain that this form of struggle aims at removing all obstacles a human being may face in his freedom to choose Islam or not. If a nation opposes the objective presentation of Islam to its people, so that they may freely choose to adopt or reject it, then an armed struggle by the Islamic state against that oppressive nation is justified. Once the Islamic state is established, then its citizen are free to choose between Islam and payment of zakat, or their own religion and payment of jizya. We thus see that even this view of jihad contains the element of self-defence as well as freedom of religious expression, in accordance with the Quranic axiom of no compulsion in religion. Another thing to note is that this interpretation of Jihad basically is what the western "civilized" world has been doing throughout history, whether the imperialists, christian colonizers, communists or democrats. Contrary to the Islamic model, the invaded people are not given the choice on whether to choose the new system or not, except for the "democratic" invasions to some extent.

God gives glad tidings of success 24:55 in this armed struggle. It is a great test of resolve and faith 9:14,16. 2:153-157 was specifically revealed to prepare the believers for the trials they would have to bear for having chosent he path of truth. They are told to remain firm in their faith so as to find the inner strength to bear that burden, because their opponents will not give up. They have realized that to stop Islam's spread they had to annihilate the Muslims themselves. The verses indicate that the great trial is near, it mentions martyrdom in the way of Allah, and praising it, saying that it is not a death, it is life. It lays great emphasizis on the virtue of "sabr" which is one of the most praiseworthy characteristics of the believer.

2:190-5 allowed retaliation for the first time 

"And fight in the way of Allah with those who fight with you" 

the root qaf-t-l means to kill. But used in the form qaatilu entails interaction, killing opposite killing or killing against killing. Literally speaking it should be rendered "engage in killing opposite killing" and because of a lack of non-Arabic word conveying that sense, the interactive word "fight" has been preferred and used by both Muslim and non Muslim translators, in all instances where the same form is used. In 9:111 for example, the consequence of qaatilu/"engage in killing opposite killing" either results in killing the opposite party, or being killed and that is because there is a clear will to kill from the opposite side. When the original order to qaatilu was issued in 2:190, it came with 2 important messages:
- do it against those who yuqaatilunakum
- do not transgress the limits when applying the command to qaatilu

What constitutes transgression in that context? To apply the command of qaatilu in a different way than prescribed in the verse, ie against people other than those who "yuqaatilunakum".
This again, not only agrees with what was said about the verb being interactive in nature, as attested by its usage and the dictionaries stating that the word is used "in a context of a counter-effort to kill", but also with the Quran's overall message, which is to live at peace with anyone, Muslim or else, that does not aggress the Muslims unjustly, and defend against those that engage in hostilities without any reason other than hatred for the religion.

The ethics of war as laid down in the verse is to remain within the bounds of 

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

This principle applies to 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. At that point it became inevitable that the early persecuted Muslims should fight in self-defense or they would be destroyed. It is the natural right of all Muslims and every human being to

26:227"defend themselves after they are oppressed".

The divinely sanctioned right, throughout the ages and nations, of jihad in self defense has a clear objective. It isnt for any material gain or territorial expansion, but to dispel mischief, and corruption/fasad on the earth and stop religious oppression 

2:251,22:40,3:167"Come, fight in the way of Allah or [at least] defend".

It is inadmissible that man be prevented from choosing or practicing Islam due to pressure and fear. In such a society, war is justified until one is free to choose or reject Islam 

2:256"There is no compulsion in religion; truly the right way has become clearly distinct from error". 

This shows that under no circumstances should be forced in spiritual matters, whether it is to accept or reject Islam. 

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

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

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

"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".

However 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 certainly 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).

The Prophet's conflict with his tribe was not because of any worldly reason; it was only for the freedom to practice the religion of God 4:74,94 in the place originally dedicated for it. The Quraysh had to fulfill their obligations towards the Kaaba because they were its custodians. If they were not ready for this, then they had no right to keep it in their custody nor did they have any right to prevent people from returning to the pure Arbrahamic legacy through intimidations, or stopping others from worshiping on a land settled for that purpose since the days of Ibrahim 22:25-9.

This was Allah's way before in regards to Canaan, even prior to the Israelites settling in it, when its natives progressively abandonned the ways of righteousness, despite knowing it, perverted it beyond recognition Gen15:16,Deut9,1Sam4:7. The Israelites were sent in precisely to purge the sacred land from its unworthy custodians. When the prophetic warnings materialized upon the Quraysh and their grip on the lives and freedom of the people was loosened, then the people hastened to accept Islam in multitudes now that they were suddenly afforded with the liberty to choose their own religion. 110:2 predicted this reality long before the conquest of Mecca

"And you see men embrace the religion of God in multitudes",

and this was through the guidance of the Heavenly Book that transcended all obstacles to give life to the spiritually dead 6:122.