Urush siyosati — urushning ishlarini, uning holatiga qarab, musulmonlar uchun g‘alaba va ularning dushmanlari uchun mag‘lubiyatga olib keladigan tarzda boshqarishdir. Bunda darhol amaliy jihat yaqqol ko‘rinib turadi. Shar’at urush doirasida urushdan boshqa hollarda man etilgan narsalarga ruxsat bergan, urush doirasida esa boshqa hollarda ruxsat etilgan narsalarni man etgan. Masalan, u urushda dushmanga yolg‘on gapirishga ruxsat bergan, holbuki urushdan boshqa hollarda bu man etilgan. Shu tarzda u urush siyosati uchun faqat urushga xos bo‘lgan qoidalarni belgilagan. Ushbu mulohazalardan biri dushman bilan munosabatga oid qoidalardir. Ulardan biri urushning o‘zidagi harakatlarga, boshqasi islom qo‘shiniga, yana boshqasi esa bularning hech birisiga aloqador bo‘lmagan masalalarga taalluqlidir.

War policy is taking care of the affairs of war upon the position of its matter so as to make the victory for Muslims and defeat for their enemies. The immediate practical aspect is apparent in it. The Shar’a allowed within war things it forbade in other than it, and forbade things within it that it allowed in other than it. It allowed within it lying to the enemy whereas this is forbidden in other than war. In this way, it made for the war policy rules considered specific to war. From these considerations are those related with regards to dealing with the enemy. Of these is what is related to the actions of war itself, others are related to the Islamic army and others related to other than these.

Dushman bilan muomala qilishga oid masalalar orasida, Islom xalifa va musulmonlarga dushmanga nisbatan, dushman musulmonlarga qilganiga o'xshash ish qilishni va dushmanga, dushman musulmonlarga ruxsat bergani kabi ruxsat berishni, hatto bu harom narsalardan bo'lsa ham, farz qilgan. Alloh (SWT) shunday degan:

Among what is related to dealing with the enemy, Islam ordained for the Khalifah and Muslims to do with the enemy similar to what the enemy did to the Muslims and permit upon the enemy similar to what the enemy allowed upon the Muslims, even if it were from the forbidden things. Allah (swt) said:

Rivoyat qilinadiki, bu oyatning nozil bo‘lish sababi shu: Uhud kuni mushriklar musulmonlarni muthalaga qilishdi; ularning qorinlarini yorib tashlashdi, jinsiy a’zolarini kesishdi va burunlarining uchlarini kesib tashlashdi. Ular Handhala ibn Ar-Rohibdan boshqa birortasini muthalaga qilmasdan qoldirmadilar. Allohning Elchisi ﷺ muthalaga qilingan Hamza ustida turdilar. U dahshatli holatda edi: uning qorni yorilgan, burni kesilgan edi. Shunda u (ﷺ) dedilar:

It is narrated that the cause for the revelation of this ayah is that the polytheists mutilated Muslims on the day of Uhud; they slit open their stomachs, cut their private parts and slit the tips of their noses. They did not leave anyone without mutilating him except Handhala bin Ar-Rahib. The Messenger of Allah (saw) stood over Hamza who had been mutilated, and he was an evil sight as his stomach had been split and his nose cut so he said:

Bu oyat urush paytida nozil bo'lgan. U musla qilishda haddan oshishni taqiqlasa-da, shunga qaramay musulmonlarga kofirlar ularga qilganiga o'xshash ish qilishga ruxsat berishini aniq bildiradi. Oyatdan hatto kofirlar orasida o'ldirilganlarni, musulmonlar orasida o'ldirilganlarni musla qilgan kofirlarga nisbatan ham musla qilish ruxsat etilishi tushuniladi, faqat ular qilgandan ortiq musla qilishga yo'l qo'yilmaydi, garchi musla qilish harom bo'lsa-da va bu haqida xabar kelgan. Lekin kofirlar musulmonlar orasida o'ldirilganlarni musla qilgan bo'lsa, musulmonlar buni qilishlari mumkin. Shunga o'xshash narsa — aldash va ahdni buzishdir: agar dushman shunday qilsa yoki undan shunday qilishi kutilsa, bizga ham buni qilish joiz bo'ladi. Aks holda bizga bunday qilish joiz emas. Harbiy siyosatga ko'ra bu borasida taqiqlar bo'lsa-da, bizga buni qilish joiz, chunki taqiq faqat dushman bunday qilmagan hollarga taalluqlidir. Agar ular qilsa, musulmonlarga ham buni qilish joiz bo'ladi. Alloh (subhanahu va taolo) aytdi:

So this ayah was revealed. The ayat was revealed in war, and even though it prohibits excess in mutilation nevertheless it is explicit in allowing Muslims to do similar to what the disbelievers did to them. It is even understood from the ayah the permissibility of mutilated those killed among the disbelievers who mutilated those killed among the Muslims, except that it is not exceeded in mutilation what they did although mutilation is haram and there came news regarding that. However, the Muslims can do it if disbelievers mutilated those killed among the Muslims. Similar to this is deceit and breaking the covenant if the enemy does that or it is feared from him that he will do it, then it is allowed for us to do it. Otherwise it is not allowed for us to do it. It is allowed for us to do this even though there are prohibitions about it according to the war policy since its prohibition is only where the enemy has not done it. If they do it, it is allowed for Muslims to do it. Allah (swt) said:

Shunga ko'ra, musulmonlarga dushman bilan urushda yadro qurolidan foydalanish ruxsat etiladi, hatto dushman ulardan (musulmonlardan) foydalanishidan oldin bo'lsa ham, chunki barcha davlatlar urushda yadro qurolidan foydalanishga ruxsat beradi. Demak, yadro qurolidan foydalanish ruxsat etiladi, garchi u insoniyatni yo'q qilgani uchun taqiqlangan bo'lsa ham, chunki jihod insoniyatni Islom orqali tiriltirish, insoniyatni yo'q qilish emasdir.

Accordingly it is allowed for Muslims to use nuclear weapons in their war with the enemy, even if this was before the enemy used them against them (Muslims) as all States permit the use of nuclear weapons in war. So it is allowed to use them although it is forbidden to use nuclear weapons since they destroy humanity whereas jihad is to revive humanity with Islam and not to exterminate humanity.

Urush harakatlari bilan bog'liq masalalardan biri shuki, musulmonlar kofirlarning daraxtlarini, ularning oziq-ovqatini, ekinzorlarini va uylarini yoqib yuborishlari va vayron qilishlari mumkin. Alloh (SWT) shunday degan:

Of what is related to actions of war is that Muslims can burn the trees of disbelievers, their food, farms, and homes and destroy them. Allah (swt) said:

Payg'ambar ﷺ xurmo daraxtlarini kesib, kuydirgan edilar, bu ishning o'zlariga qarshi talqin qilinishini bilgan holda. Yahyo ibn Said al-Ansor rivoyat qilgan narsaga kelsak, Abu Bakr as-Siddiq (roziyallohu anhu) Shomga yuborgan qo'shin boshlig'iga shunday degan edi:

The Messenger of Allah (saw) did burn the palm-trees together with his realization that it would be interpreted against him. As for what is narrated by Yahya bin Said Al-Ansar that Abu Bakr As-Siddiq (ra) said to the army leader he sent to Sham:

Barcha sahobalar bu borada hech kim e'tiroz bildirmasdan rozi bo'lgan holda, urushda asl qoida — obod joylarni vayron qilmaslik va daraxtlarni kesmaslikdir. Lekin agar xalifa yoki qo'shin boshlig'i g'alabaga erishish uchun obod joylarni vayron qilish yoki daraxtlarni kesish zarur deb hisoblasa, yoki g'alabaga shoshilish buni talab qilsa, u holda urush siyosatiga ko'ra daraxtlarni kesish va obod joylarni vayron qilish ruxsat etiladi, xuddi Allah elchisi ﷺ qilganidek. Bunga o'xshash narsa — chorva mollarini o'ldirish va yoqish hamda dushmanga tegishli barcha narsalar; agar urush siyosati buni talab qilsa, o'sha narsa man etilgan bo'lsa ham, uni qilish mumkin. Alloh (SWT) aytadi:

Upon which all the Sahabah consented without any one disputing this, this is the origin in war which is not spoiling habitation or cutting trees. However, if the Khalifah or army leader views that gaining the battle necessitates him destroying habitation or cutting trees, or hastening to gain the battle requires this, then it is allowed in war policy to cut trees and destroy habitation as did the Messenger of Allah (saw). Similar to this is killing and burning cattle, and all that the enemy possesses; if the war policy requires this, then he may do it even if it was forbidden. Allah (swt) said:

Bu nutq barcha narsada umumiy bo‘lib, uni o‘z mohiyatida bog‘laydigan yoki tor doiraga soladigan boshqa hech qanday dalil yo‘q — na boshqa oyat, na hadis. Shuning uchun u o‘z umumiyligida qoladi. Sahih hadislar uylarni yoqish hamda daraxtlarni yoqish va kesish joiz ekanligi haqida kelgan. Ibn Umardan rivoyat qilinadi:

This speech is general in everything and there is no other evidence what would bind or specify this ayah in its essence, whether any other ayah or hadith, so it remains in its generality. There came authenticated ahadith about the permissibility of burning houses, and burning and cutting trees. It has been narrated from ibn Umar:

Shunda Hasan dedi: Quraysh ashrofi uchun Buvayrani yoqib yuborish oson edi, uning uchqunlari barcha tomonga uchib ketardi. Shunda quyidagi oyat nozil bo'ldi:

Upon this Hasan said It was easy for the nobles of Quraish to burn Buwaira whose sparks were flying in all directions, And upon this the ayah was revealed:

Jarir ibn Abdulloh rivoyat qiladi: Allohning Elchisi ﷺ aytdilar:

It is narrated from Jareer bin Abdullah who said: The Messenger of Allah (saw) said:

"Barraka" ma'nosi ular uchun baraka so'radi degani. Va Ahmad, Abu Dovud va Ibn Mojah Usома ibn Zayddan rivoyat qilganlar, u aytdi:

And “barraka” means prayed for blessing for them. And Ahmad, Abu Dawud and ibn Majah narrated from Usamah bin Zayd who said:

Bu Ibni — Filastindagi Yubna. Bu so'z Umar (roziyallohu anhu)ning vasiyatida ham uchraydi, uni Molik Al-Muvatto'da rivoyat qilgan, va uni bu hadislar bilan solishtirganda shu narsa ma'lum bo'ladiki, daraxtlarni yoqish va kesish hamda uylarni vayron qilish faqat jang yoki urush talab qilgan hollardagina joizdir. Shunday qilib, bu masala urush siyosatiga kiradi. Islom qo'shinига oid narsalardan biri shuki, imom yoki qo'shin boshlig'i munofiqlar, haddan oshuvchilar, orqaga qochganlar, fitna-fasod qo'zg'overchilar va ularga o'xshaganlarni Allohning quyidagi so'zi sababli jang maydoniga borishdan man etishi mumkin:

This Ibni is the Yubna of Palestine. It also appears in the testament of Umar (ra) narrated by Malik in Al-Muwatta and its comparision with these ahadith that burning and cutting of trees, and the destruction of homes is only where the battle or war requires this. So it enters into the war policy. Of what relates to the Islamic army is that the Imam or army leader can prevent the hypocrites, transgressors, those put to flight, agitators and their like from going to the battlefield due to Allah’s statement:

Imom munofiq yoki gunohkor kishini unga qo'shilishdan to'smasa ham, agar urush siyosati ularni jangga borishdan yoki aniq bir ishni bajarish yoki uni nazorat qilishdan to'sishni talab qilsa, buni халифа va qo'shin boshlig'i qilishi joiz. Dushman bilan kurashishdan, urush harakatlaridan yoki Islom qo'shini bilan bog'liq bo'lmagan narsalarga kelsak, bu Banu Mustaliq jangidan qaytayotganda Payg'ambar ﷺ qilgan ish edi. U musulmonlar bilan juda shoshilib qaytdi. Madinaga yetguncha kecha-kunduz imkoni boricha yurdi. Qo'shin esa osonlik qoidasiga qaramay, uni juda charchatdi. Jobir rivoyat qilib aytadi:

Although the Imam does not prevent the hypocrite or transgressor from participating within it. However, if the war policy requires preventing them from going to battle or undertaking or supervising a specific action, it is allowed for the Khalifah and the army leader to do so. As for what is related to other than dealing with the enemy, the actions of war or the Islamic army, this is what occurred with the Messenger (saw) in his return from the battle of Banu Mustaliq. He returned with the Muslims in surpassing haste. He would walk during the night and day to his utmost effort until he reached Madinah. He exhausted the Islamic army even though the rule is being easy with the army. From Jabir who said:

Biroq Abdulloh ibn Ubayy ibn Salulning Muhojirlar va Ansor o‘rtasida fitna qo‘zg‘ash borasidagi harakatlari sababli urush siyosati lashkarning eng zaif kishisining yurishi bilan emas, balki ularning eng kuchlisining yurishi bilan yurishni taqozo qildi, toki bahs-munozara uchun joy qolmasin.

However the war policy in relation to what Abdullah bin ‘Ubayy bin Salul was doing of creating strife between Muslims, the Muhajireen and Ansar, necessitated not travelling according to the travel of the weakest of the army but travelling the travel of their strongest so as not to leave a place for discussion or debate.

Shunday qilib, urush siyosati Imomdan urushning ishlarini boshqarish, jangda yoki urushda g'alabaga erishish va dushmanni mag'lub etish uchun zarur bo'lgan harakatlarni amalga oshirishni talab qiladi. Biroq, bu faqat qandaydir aniq harakat haqida matn kelmagan joylarda ruxsat etiladi; agar aniq matn mavjud bo'lsa, urush siyosati bahonasida bu harakatni amalga oshirish joiz emas. Balki, matn qanday vaziyatda kelgan bo'lsa, o'shanga muvofiq ravishda matnga amal qilish shart qilinadi. Agar matn sababsiz (illat) qat'iy shaklda kelgan bo'lsa, u holda harakatni amalga oshirish joiz emas; agar matn illat (sabab) bilan kelgan bo'lsa, matnga sabab doirasida amal qilinadi. Agar matn taqiq bilan kelgan bo'lsa va Rasulullah ﷺ uni aniq holatlarda qilgani haqida kelgan bo'lsa, u holda faqat o'sha holatlardagina harakatni amalga oshirish mumkin. Shariat man qilgan harakatlar haqida ham matnlar kelgan, shuning uchun man qilish kelganiga muvofiq amal qilinadi. Shuningdek, "urush siyosati" (ruxsat beradi) deb aytish ham joiz emas, chunki urush siyosati umumiydir, faqat umumiylikdan biror masalani chiqarib tashlovchi matn kelgan joylar bundan mustasno; bunday holda matn uning belgilagan doirasida amal qilinadi. Ahmad Safvon ibn Assaldan rivoyat qiladi, u aytdi: Rasulullah ﷺ bizni bir yurishga yubordi va dedi:

In such manner the war policy requires that the Imam undertake the actions required to take care of the affairs of war so as to gain victory in the battle or war and defeat for the enemy. However, this is restricted to where no text came upon a specific action; if there exists a specific text, it is not allowed to perform this action under the pretext of war policy. Rather it is obliged that one restricts (himself) to the text according to the context in which it came. If the text came in a definite form without reason (illah), then it is not allowed to undertake the action; if the text came with an (illah) reason, then the text is followed according to the reason. If the text came with a prohibition, and it came that the Messenger (saw) did it in specific circumstances, then one cannot undertake the action except in those circumstances. There came texts about actions which the Shar’a prevented so the prevention is followed according to what came. Nor should one say the war policy (allows it) because the war policy is general except where there came a text excluding a matter for the generality so the text is followed in what is specified by it. Ahmad narrated from Safwan bin ‘Asal who said: The Messenger of Allah (saw) sent us in an expedition and said:

Ibn Umar rivoyat qilib aytdi: al-Buxoriy rivoyat qilgan.

Al-Bukhari narrated from ibn Umar who said:

Ahmad rivoyat qildi Al-Aswad bin Sar'iydan, u aytdi: Allohning Elchisi ﷺ aytdilar:

And Ahmad narrated from Al-Aswad bin Sar’i who said: The Messenger of Allah (saw) said:

Abu Dovud Anas roziyallohu anhudan rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan:

Abu Dawud narrated from Anas that the Messenger of Allah (saw) said:

Bu hadislar urushda ma'lum ishlarni man etgan, shuning uchun ularni Rasulullah ﷺ ning nomi bilan urushda qilish to'g'ri emas; balki ular faqat matnlar kelgan shaklda qilinadi. Shunday matnlar kelganki, bu barcha ishlarni to'plar va bomba o'qlari bilan qilishga, shuningdek og'ir narsa bilan uzoqdan uriladigan barcha zarbalarga ruxsat beradi, agar kofirlarga ularning ular bilan aralashib ketganligi sababli, ularni o'ldirmasdan yetib bo'lmasa, hatto ayollar va bolalar o'ldirilsa ham. Al-Bukhoriy As-Sa'b ibn Jassoma'dan rivoyat qilgan.

These ahadith prohibited specific actions in war so it is not correct that they be done in war under the pretext of Messenger of Allah (saw); rather they are only done in the way the texts came. There came texts that allowed doing all these matters by shooting cannons and bombshells, and all that strikes from afar with something heavy even if women and children are killed if it is not possible to reach the disbelievers except by killing them due to their mixing with them. Al Bukhari narrated from As-S’ab bin Jithama

Rasululloh ﷺ dan mushriklar orasida panoh topgan musulmonlar, ularning ayollari va bolalari, agar ular urib qo'yilsa, nima deyiladi, deb so'rashdi. U zot ﷺ shunday dedilar: "Ular ulardandir."

“That the Messenger of Allah (saw) was asked about the people taking shelter among the polytheists and their women and children, if they are struck. He said: They are of them.”

At-Tabaroniy Savr ibn Yazid orqali rivoyat qilgan

At-Tabarani extracted from Thawr bin Yazid

Qachon manjaniq otilsa, u ayollar, bolalar, daraxtlar va boshqalarni farqlamaydi, bu esa urushda ishlatilganda to‘p va bomba kabi og‘ir qurollar bilan hamma narsani o‘ldirish, yo‘q qilish va buzish mumkinligini ko‘rsatadi. Xuddi shunday, kofirlarga ayollar va bolalarni o‘ldirmasdan yetib bo‘lmasa va ular ular orasida aralashgani sababli zarba tegsa, ularni o‘ldirish joiz. Ushbu ishlarning har birini manjaniqsiz yoki ularni va biz qarshi urushayotgan kofirlarni ajratish imkoni bo‘lmagan holatdan boshqa holatda alohida bajarishga kelsak, bu borasida matnlarda kelganlarga muvofiq batafsil bayon bor. Bolalarga kelsak, yuqorida zikr qilingan ikki holatdan boshqa holatda ularni o‘ldirish mutlaqo haromdir; xuddi shunday qul, ya’ni majburan biror qavm orasida ishlayotgan xizmatkor ham zaif kishilar jumlasidandir. Bunga sabab, ularning har ikkisini ham biror sabab bilan asoslanmagan holda qat’iy ravishda o‘ldirish man etilganidir. Ayollarga kelsak, bu masala ko‘rib chiqiladi: agar u jang qilsa, uni o‘ldirish joiz, agar qilmasa, uni o‘ldirish joiz emas. Bu Ahmad va Abu Dovud Rabah ibn Rabi’dan rivoyat qilganiga ko‘ra, u Xolid ibn Validning old qismida olib borilgan jangda Allohning Elchisi ﷺ bilan birga chiqqan. Rabah va Allohning Elchisi ﷺning sahobalari bir ayol oldidan o‘tishdi, u old qism zarba bergan joyda o‘ldirilgan edi. Ular uni ko‘rish uchun to‘xtashdi va uning go‘zalligidan hayratga tushishdi, to‘xtab ketishdi, shu payt Allohning Elchisi ﷺ otliq holda ularga duch keldi, shuning uchun ular unga yo‘l berishdi. Allohning Elchisi ﷺ uning ustida to‘xtadi va dedi:

When the catapult is fired, it does not distinguish between women, children, trees etc which indicates that heavy weapons such as cannons and bombshells when used in war then it is allowed to kill, destroy and spoil everything by them. Similarly if it is not possible to reach the disbelievers except by killing women and children; if they are struck due to their mixing with them, killing them is allowed. As for doing each one of these matters alone without the catapult or other than the situation of not being possible to distinguish them and the disbelievers whom we are fighting, in this there is a detailed statement according to what came in the texts. As for children, it is absolutely haram to kill them in other than the two previously mentioned situations; the same applies to the slave i.e. the employee who is with a people through compulsion as he is among the weak people. This is due to the the prohibition of killing either of them in a definite way without being reasoned by any reason. As for women, it is looked into; if she fights then it is allowed to kill her and if she does not, then it is not allowed to kill her. This is according to what Ahmad and Abu Dawud narrated from Rabah bin Rabi’ that he left together with the Messenger of Allah (saw) in a battle which was fought with Khalid bin Walid at its front. Rabah and the Sahabah of the Messenger of Allah (saw) passed by a woman killed in what the front (group) had struck. They stopped to look at her and were astounded by her beauty, until the Messenger of Allah (saw) met them upon his mount so they made a place for him. The Messenger of Allah (saw) stopped over her and said:

Shunday qilib, hadisda uni o‘ldirish taqiqlanishining sababi sifatida uning jang qilmasligi ko‘rsatilgan. Bu fikr Abu Dovud tomonidan Ikrimadan rivoyat qilingan hadis bilan yanada mustahkamlanadi: PayG‘ambar ﷺ

So the hadith made the reason for the prohibition of killing her that she does not fight. This is strengthened by Abu Dawud narrated from ‘Ikrimah that the Prophet (saw)

Bu shuni aniqlaydiki, ayol jang qilsa, uni o‘ldirish joiz; agar u jang qilmasa, uni o‘ldirish joiz emas. Qarib va ojiz bo‘lib qolgan kishiga kelsak, agar u kofirlarga hech qanday foydasi qolmasa va musulmonlarga hech qanday zarari bo‘lmasa, uni o‘ldirishdan qaytarilganligi sababli uni o‘ldirish joiz emas. Ammo agar uning kofirlar uchun foydasi yoki musulmonlarga zarari bo‘lsa, uni o‘ldirish joiz. Bu Ahmad va At-Tirmiziy Samradan rivoyat qilgan hadisga asoslanadi, unda Payg‘ambar ﷺ shunday dedilar:

This clarifies that when the women fights, killing her is allowed; and if she does not fight then killing her is not allowed. As for the perishing old man, if he is perishing without there remaining any benefit to the disbelievers or harm to Muslims, it is not allowed to kill him due to the prohibition of killing him. However, if there is benefit in him for the disbelievers or harm to Muslims, it is allowed to kill him. This is due to what Ahmad and At-Tirmidhi narrated from Samra that the Prophet (saw) said:

Shuningdek, Al-Buxoriy Abu Muso hadisidan rivoyat qilganidek: Nabiy ﷺ Hunayndan qaytgach, AbuOmirni Avtos qo'shiniga boshliq qilib yubordi. U Duraid as-Sammani uchratdi, u yuz yoshdan oshgan edi va ular uni ularga urush rejasini tuzib berishi uchun olib kelishgan edi. Abu Omir uni o'ldirdi, Nabiy ﷺ esa buni undan qaytarmadi. Shunga ko'ra Anas (roziyallohu anhu) rivoyatidagi "halok bo'layotgan qari" iborasi hech qanday foydasi yo'q va undan hech qanday zarar chiqmaydigan, halok bo'lish arafasidagi qari odam, deb tushuniladi; u xuddi shu hadisda kelganidek, halok bo'layotgan qaridir. Ularni qilishdan qaytarish kelgan ishlar faqat matn qanday kelgan bo'lsa, shunday qilinadi. Bundan tashqariga chiqish joiz emas. Musulmonlarning kofir dushmaniga nisbatan urush holatida qilgan har qanday ishi, agar bu ish urushdan tashqarida halol yoki harom bo'lgan bo'lsa ham, nafratlanarli emas. Bundan faqat urushda mutlaq ravishda man etilgan ish istisno qilinadi.

And also due to what Al-Bukhari narrated from the hadith of Abu Musa that when the Prophet (saw) finished from Hunain, he sent Abu Amir over the army of Awtas. He met Dureed As Sama, and he was one hundred (years) and something, and they had brought him to plan the war for them. Abu Amir killed him and the Prophet (saw) did not reject that from him. Accordingly the hadith of Anas (ra) is taken to mean the perishing old man without being any benefit in him or harm emanating from him; he is the perishing old man as came in the same hadith. These matters for which came prohibition about performing them are not done except according to how the text came with them. Anything beyond that is not allowed. No action done by Muslims to their disbeliever enemy is repulsive as long as this action occurred in the situation of war, whether this action was allowed (halal) or forbidden (haram) outside of war. Nothing is excluded from this except the action for which there has come an absolute prohibition against it in war.