call for a rival to prepare for the war, which was a way of creating terror and panic. In reality, this was also in line with his methods and policy of opposing belligerency. Imām instructed that if the enemy challenged and asked for a rival in a battle, only then, they must proceed to fight in order to stop the enemy’s obstinacy.
C. Diplomatic Immunity of the Enemy’s Envoys
Islam is a global religion and its doctrines are universal and apply all periods of time, hence addressing international and global policies. In Islam, political envoys of foreign countries enjoy diplomatic immunity in military and political confrontations (even though in the thick of the war). Ali (a.s.) had instructed this noble doctrine to the troops and wanted them to take this policy seriously, and in case some people claimed to be carrying a message from the enemy, they should not be encountered before verifying the matter through sufficient inquiries.
D. Furnishing the Argument before Starting the War
We previously said that according to Imām Ali (a.s.) war is a means of removing the barriers against the spread of truth and guidance of mankind. He therefore, never failed to enlighten the enemy and used every possible chance to guide them. He would even attempt to guide the enemy on the battleground and in the heat of the war, frequently presenting arguments to avert the war. In all, in the conduct of Imām Ali (a.s.), a war would not be waged unless when necessary.
E. Supplication at the Time of War
In the teachings of Imām Ali (a.s.), spiritual dimensions and advancement of spirituality in people and human society is prior to anything else. Imām never forgot to create and develop such a spirit, even during the midst of the war. With illuminating words he would speak to the troops who were mobilized and prepared to assault, trying to put out the fire of sedition, but to no avail, the obstinacy of the enemy would inevitably lead to war. At the time of war Imām would engage in supplication and worship of God, reviving His