Alhamdulillah, we are going to start the description of the Battle of Qadesia. It was a long war. The soldiers were well-known, well-equipped, and strong. They had a reputation for being a strong army. They put up very strong resistance against the Muslims.
How can we see that? In the case of other battles, the Muslims fought and brought results in a day — like the Battle of Yarmouk against the Romans. The Six-Day War or the Battle of Qadesia took about four days to end. It started in the morning, and the war lasted until dusk. The fighting continued for four consecutive days. Sometimes, the battles even lasted until midnight. So, it was a very serious and bloody war.
The Persian army left their own area and moved forward. They crossed various rivers — there were many rivers in between — and came to the Muslim camp. The Muslims were stationed in Qadesia, Syria.
Just before they came face to face on the battlefield, the Persian commander, Rustam, sent a spy. He ordered the spy, “Go and see what the Muslims are doing and what they are preparing for.”
That spy secretly entered the Muslim camp and observed the Muslims all day. When he returned, he reported to Rustam. The spy said, “I did not see the Muslims doing anything special. I saw that they all gathered to pray at certain times of the day. Before praying, they put a stick in their mouths.”
This meant that the Muslims were using Miswak. The spy described it as though the Muslims were eating a stick. Rustam asked, “What did you see them eating?”
The spy replied, “I did not see them eating anything special. I only saw them chewing on sticks at different times of the day — in the morning, in the evening, and at night before going to sleep.”
Later, Rustam himself came forward with the spy to secretly observe the situation in the Muslim camp. When the Muslim Muezzin was calling for the Fajr prayer, just before dawn on the last night, the Muslim army was coming out of their positions and getting ready after performing ablution. Rustam was scared. He thought that this might be a declaration of war.
Rustam had mistaken the sound of the Adhan (call to prayer) for the sound of war. The spy, however, assured Rustam that it was not a call to war but rather their morning prayer.
Later that day was the first day of battle. When the Adhan for Zuhr was given by Saad ibn Abi Waqqas — may Allah be pleased with him — the sound of that call to prayer created great fear in the heart of Rustam. Rustam commented, “It seems as if Omar bin Khattab (may Allah be pleased with him) is killing me.” Such was the level of fear that entered his heart.
The words of the Adhan made Rustam feel like Omar bin Khattab (may Allah be pleased with him) himself was attacking him.
Now, how are we going to describe the conflict on the first day of this four-day war? The four days have different names. In history books, the first day is named “Yawm al-Mahrakah,” meaning “The Day of the Conflict.”
On that first day, the Muslim and Persian commanders, along with their forces, clashed with each other. Saad ibn Abi Waqqas, the Muslim commander, was sick on that day. Due to stomach pain and illness, he could not directly participate in the battle, nor could he ride a horse. His condition was so severe that he could not lead all the Muslim forces from the battlefield directly.
Therefore, a high platform was built for him so that he could lie down, observe the entire battlefield, and give directions to the Muslim army.
Despite his illness, Saad instructed the Muslims to participate in the battle. Before the battle began, the Muslims raised Takbir four times. The first Takbir, then the second, the third, and finally, the fourth time, they proclaimed “Allahu Akbar.”
On the first day, there was no conflict until the Zuhr prayer. After the Zuhr prayer, the battle began. Saad inspired the Muslims by dividing them into different positions on the battlefield. He appointed Quran reciters in various parts of the Muslim army to inspire the soldiers.
And which Surah did they recite? They recited Surah Al-Anfal — the Surah of War, the Surah of Jihad.
We know that Surah Al-Anfal was revealed in the context of the Battle of Badr. In that Surah, Allah Subhanahu Wa Ta’ala talks about war, faith and disbelief, the courage required for battle, the rewards of war, and the virtues of martyrdom. There are also verses about the sin of fleeing or retreating from the battlefield.
In every aspect, it is a Surah related to warfare.
Surah Al-Anfal, the events of the Battle of Badr, and how Allah Subhanahu Wa Ta’ala came to the aid of the Muslims — all these details are found in that Surah.
And thus, the great Battle of Qadesia began In the battle, the Persian army attacked first. They were divided into five main divisions. First, they had a commander-in-chief and four other commanders who were leading the forces.
What the Persian army did was attack a small part of the Muslim army with 50% of their force — that is, half of their strength. This shows how much fear had been created in the Persian army. Despite the Muslims being small in number, the Persians attacked only a small portion of them using half of their entire army.
The total number of Muslims was around 11,000, and during the battle, 13,000 soldiers joined them later. So, on the first day, their number was approximately 24,000. On the other hand, the Persian army had 120,000 soldiers. They deployed half of their 120,000 soldiers to attack a small part of the Muslims.
The Persian army also had elephants trained for battle. They had 14 elephants, one for every 4,000 soldiers. The elephants were trained for warfare, and the Persian army used them to attack the Muslims.
The Muslim army was divided according to different tribes. As we discussed earlier, during the battles of the Companions — particularly during the time of Abu Bakr As-Siddique (may Allah be pleased with him) — the Muslims were organized based on their tribal affiliations. This system allowed for better identification and structure. It was easy to know which tribe was in which part of the battlefield. If a tribe was weakening or being defeated, it could be immediately recognized and addressed.
The tribal system, which once fueled pride and arrogance before Islam, was now being channeled in a positive direction through Islam. People were motivated to protect the honor of their tribe, but by showing bravery and sacrifice for the sake of Islam, not for arrogance or division. Islam redirected their tribal pride towards unity and courage in battle.
First, that huge Persian army attacked a small Muslim tribe with a deadly assault. The Muslims were forced to retreat. Saad ibn Abi Waqqas (may Allah be pleased with him), the Muslim commander, was watching from the platform due to his illness. He quickly ordered another tribe to move forward to help and rescue their brothers.
The leader who stepped forward was Tulaiha Al-Asadi. SubhanAllah, we remember this Tulaiha. He was once the man who falsely claimed to be a prophet. He appeared as a hypocrite and a false prophet, attempting to deceive people with his claim to prophethood. Later, however, he accepted Islam sincerely and repented.
Today, he had taken on a completely different role in this battle. He brought his tribe with him to the battlefield. Even during the time of ignorance, Tulaiha Al-Asadi was known as a brave and courageous warrior. He used to fight due to arrogance, tribalism, and nationalism, but now he was fighting for the honor of Islam.
This is an important lesson. Here was a man who once committed a major sin — falsely claiming prophethood — but after repenting, he sincerely contributed to Islam. What greater sin could there be than claiming to be a prophet? But after his sincere repentance, Allah Almighty accepted him and opened the door for him to contribute in Jihad and defend the Muslims.
This reminds us never to lose hope in the forgiveness and mercy of Allah Almighty. He can forgive any sin. But for that, one must sincerely return to Allah and repent.
Tulaiha Al-Asadi went forward himself and encouraged his people. He said, “Call me Asad,” meaning “lion.” He urged them to act in accordance with the meaning of that name — to be fierce and brave like lions on the battlefield. His presence and words as a leader, standing armed before his people, greatly inspired Banu Asad. They were filled with enthusiasm and determination.
In reality, they were there for the sake of Allah. They sacrificed themselves for Allah to protect their fellow Muslims.
And so, the first day of the battle came to an end — the day of conflict. Many Muslims were martyred, and many were seriously injured. The wounded were taken to a camp located behind the battlefield for treatment. That camp was managed by Muslim women.
During that war, we saw how Muslim women were also making significant contributions. They cared for the injured, cooked food, provided water, and attended to the sick and wounded. They carried out difficult tasks, including physical labor such as digging graves and burying the martyrs.
Thus, Muslim women did not remain idle. Rather, they contributed as much as they could with dedication and courage.
This day’s battle is named after the term “Aghwath,” meaning “help” or “reinforcements.” It was known as the day when additional armies arrived, especially the army led by Al-Qa’qa ibn Amr (may Allah be pleased with him).
The reason for this name is that on this day, a supporting force arrived for the Muslims from Sham (Greater Syria). Al-Qa’qa ibn Amr (may Allah be pleased with him) joined the Muslims, and this day became known for his bravery and the significant role he played in boosting the morale of the Muslim army.
It is worth remembering that Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him) had written to the Muslim army stationed in Sham, where Abu Ubaydah ibn al-Jarrah (may Allah be pleased with him) was the commander, requesting reinforcements to be sent to Iraq.
Those who had fought under Khalid ibn al-Walid (may Allah be pleased with him) were part of that reinforcement. However, Omar bin Khattab (may Allah be pleased with him) decided to keep Khalid ibn al-Walid with him for future military needs in Sham. Therefore, the reinforcements sent to Iraq numbered around 6,000 soldiers, led by Hisham ibn Utbah (may Allah be pleased with him), the nephew of Saad ibn Abi Waqqas (may Allah be pleased with him).
Out of the 6,000 soldiers, 1,000 were part of the advance force, with the remaining 5,000 scheduled to join the main Muslim army later.
There is a famous saying of Abu Bakr as-Siddiq (may Allah be pleased with him) regarding Al-Qa’qa. He said that the voice of Al-Qa’qa on the battlefield had the same impact as the presence of 1,000 warriors. His powerful voice would echo across the battlefield, instilling fear in the hearts of the enemy and boosting the spirits of the Muslim soldiers.
On the second day of battle, Al-Qa’qa arrived with the advance party of 1,000 soldiers. Despite the overwhelming numbers of the enemy — 120,000 Persian soldiers compared to the smaller Muslim army — the arrival of this group had a tremendous psychological effect.
Al-Qa’qa cleverly divided his 1,000 soldiers into smaller groups, with 10 or 100 soldiers per group, depending on the narrations. These groups arrived on the battlefield one after another, giving the impression that continuous reinforcements were pouring in.
The Muslims looked to the horizon and saw groups arriving repeatedly, which greatly boosted their morale. On the other hand, this created fear and panic within the Persian army, who believed that the Muslim forces were constantly growing.
Al-Qa’qa and his advance party traveled directly from Sham to the battlefield without resting. Upon arriving, Al-Qa’qa stood in front of the Muslim army, holding his spear, and called upon the enemy to send forth one of their warriors for a duel (Mubarazah) — a common and important event in the battles of that era.
In a Mubarazah, one warrior from each army would engage in single combat while the rest observed. The outcome of these duels often had a significant psychological impact, boosting the morale of the victorious side and demoralizing the other.
Al-Qa’qa called out boldly, “Send forth one of your brave warriors to face me!”
From the Persian army, five top-level commanders were present. One of them, Bahman, stepped forward. Al-Qa’qa asked him, “Who are you? State your name and identity.”
The man replied, “I am Bahman.”
At that moment, Al-Qa’qa remembered that Bahman was the same commander responsible for the deaths of 4,000 Muslims in a previous battle. In that conflict, many great Muslim warriors were martyred, including Abu Ubayd ath-Thaqafi and Sulaym ibn Qays (may Allah be pleased with them both). It was a devastating loss for the Muslims.
This memory fueled Al-Qa’qa’s determination for revenge. He shouted, “Today is the day of revenge! Revenge for Abu Ubayd! Revenge for Sulaym ibn Qays! Revenge for our brothers martyred at the Battle of the Bridge!”
Al-Qa’qa’s voice, known for its thunderous impact — as Abu Bakr as-Siddiq (may Allah be pleased with him) once said, “The voice of Al-Qa’qa on the battlefield equals the strength of 1,000 soldiers” — sent fear into the hearts of Bahman and his army.
Although Bahman was a brave warrior, Al-Qa’qa’s ferocity and skill overwhelmed him. In the battle that followed, Al-Qa’qa killed Bahman.
Seeing this, the Persian army, already demoralized by their losses, was shaken. Another of their top five commanders stepped forward to challenge Al-Qa’qa. But once again, Al-Qa’qa defeated and killed him.
The Persian army now found themselves in a critical situation. Two of their five main commanders had been killed in single combat by Al-Qa’qa. This severely weakened their morale and, in contrast, greatly inspired the Muslims.
Thus, the second day of the Battle of Qadesia — the Day of Reinforcements — ended with a decisive psychological advantage for the Muslims and further demoralization for the Persian forces.
On the second day of the battle, Al-Qa’qa and the Muslim reinforcements who had joined him were fighting courageously. Now, we will describe some incidents of bravery from the third day of the Battle of Qadesia.
One notable example was Al-Ba’ bin Jahaz (may Allah be pleased with him). He too desired to showcase his valor and called for a duel. A brave opponent was sent from the Persian side, and the two exchanged fierce blows. During the combat, Al-Ba’ bin Jahaz managed to strike his opponent on the side, but he himself was severely injured.
His injury was grave — he was wounded in the lower abdomen, just below the chest, and it was so severe that his intestines and parts of his stomach began to protrude from the wound and fell to the ground. Despite being in such a critical state, Al-Ba’ bin Jahaz insisted on continuing to fight.
He turned to another Muslim and requested, “Can you please wrap my heart and intestines with a cloth and put them back inside so I can fight?”
Imagine this scene: a warrior, with his intestines literally falling out, asking someone to wrap them so that he can continue to fight on the battlefield. In reality, it is not physically possible to fight in such a state, but his mentality was that he would fight until death.
Naturally, Al-Ba’ bin Jahaz managed to walk only about twenty steps before he was overtaken by his injuries. He was martyred and fell into the arms of death.
At the moment of his death, he was reciting poetry. His final words were:
“I am one of those people who showed heroism,
So I hope that my Lord has a reward prepared in return.”
Reflecting on such scenes can be overwhelming. One may feel their body tremble at the thought of such determination — a man whose intestines had fallen out of his body, yet he still wanted to fight. But this shows the incredible strength and bravery of the Sahaba (Companions) and the Tabi’un (Followers). They were made of a different metal; their level of sacrifice and courage knew no limits.
In another incident, we see an example of the sacrifices made by women. The famous female poet, Al-Khansa , had four sons. She was renowned for her poetry, but beyond that, she raised her sons to be warriors who would fight in the way of Allah, engage in Jihad, and seek martyrdom. She composed poetry to inspire and prepare them for this noble mission.
On the second day of the Battle of Qadesia, all four of her sons were martyred for the sake of Allah. Despite this enormous personal loss, she was overjoyed that Allah had granted her the honor of sacrificing her sons one by one in His cause. In her joy, she wrote poetry, praising Allah for this blessing.
It is worth mentioning a correction here. In a previous discussion, it was mentioned that her sons were martyred during the liberation of Iraq. In reality, her four sons were martyred on the second day of the Battle of Qadesia.
On the same day, Al-Qa’qa ibn Amr (may Allah be pleased with him) once again demonstrated his military brilliance. By the will of Allah, he learned from past experiences. Previously, he had observed that the Persian army’s use of elephants caused fear among the horses of the Muslim cavalry, making them difficult to control and weakening the Muslim charge.
Al-Qa’qa adopted a clever counter-strategy. He arranged for camels to be wrapped in large cloths and structured in a way that made them appear as gigantic, strange creatures. These formations frightened the horses of the Persian army, who could not approach or maneuver near them. As a result, the Persian cavalry became useless, and they were forced to rely only on their infantry for combat.
The battle of the second day continued fiercely until nearly dark.
Now, let’s move to an extraordinary incident that took place at night after the battle of the third day — a remarkable display of bravery by a Muslim warrior named Abu Mihjan (may Allah be pleased with him).
Abu Mihjan had not fought during the first two days of the battle. Although he was present with the Muslim army, he was held prisoner by his own people. He had been confined due to a personal issue, which we will describe in the next section.
At the beginning of the battle, Abu Mihjan pleaded with Saad ibn Abi Waqqas (may Allah be pleased with him) to be forgiven and granted permission to fight on the battlefield. He desperately wanted to participate in Jihad and contribute to the Muslim army. His heart was burning with eagerness to support his brothers, but Saad ibn Abi Waqqas did not permit him to fight. Instead, he ordered that Abu Mihjan remain chained, under guard, and away from the battlefield.
Abu Mihjan was left with no option but to sit idle while his fellow Muslims sacrificed themselves in the path of Allah, establishing heroic examples of courage and earning Paradise. Meanwhile, he remained shackled, helpless, and forced to play the role of a silent, idle spectator. This situation was unbearable for Abu Mihjan. His heart was filled with restlessness and frustration at being unable to contribute to the Muslims’ cause.
Since the men were all busy fighting on the battlefield, a woman had been assigned to guard Abu Mihjan — her name was Salma bint Abi Mihjan, his own wife. Seeing no other way to fulfill his desire to participate in Jihad, Abu Mihjan pleaded with her:
“Oh, my dear Salma, can you do me a favor?”
Salma asked, “What is it?”
Abu Mihjan replied, “Free me for just one night, and lend me a horse — a strong, well-bred horse. By Allah, I promise you, I will not run away. If Allah preserves me, I will return and willingly surrender myself to captivity again.”
Naturally, Salma hesitated. She questioned why she should take such a risk, fearing what would happen if he failed to return. Despite his insistence, Abu Mihjan was left disappointed, shackled in his place, unable to fight. His sorrow overwhelmed him, and he began to recite poetry expressing his pain.
Abu Mihjan, known as a talented poet even during the time of ignorance, expressed his emotional turmoil through powerful verses. His poetry was filled with melody and sorrow. In his poems, he conveyed his pain at being unable to contribute to the battle on behalf of the Muslims.
From his words, we understand the cause of his punishment. In the era of ignorance, Abu Mihjan had been known for his addiction to alcohol. There were complaints that, even after embracing Islam, he might have consumed alcohol again. Though there was no conclusive evidence, the suspicion led to him being placed under arrest during the battle, as a precaution.
One of his famous poems expressed his lingering regret and attachment to his past. He said:
“If I ever die, do not bury me in the barren desert;
Bury me near a vineyard, so that the juice flowing from the roots of the grapes may moisten my bones,
Because now I can no longer drink the wine I once loved.”
Although the words were poetic, they revealed the remnants of his struggle with his addiction to alcohol from the past. It was for this reason that Salma was hesitant to free him at first.
However, seeing his deep regret and longing for repentance, Salma’s heart softened. She believed his sincerity and said, “I trust you. I believe that you will return. I will set you free for one night, but I cannot lend you my best horse.”
Despite this, Salma freed Abu Mihjan from his chains. Without wasting a moment, Abu Mihjan mounted the available horse and charged straight into the Persian army, under the cover of night. He penetrated deep into enemy lines and fought with unmatched bravery, inflicting significant damage.
For the first two days of battle, no one had seen him fighting, so when he appeared on the battlefield that night, people were astonished. The Muslim soldiers and commanders began whispering among themselves, wondering who this brave warrior was. His boldness and skill were evident to all.
The Persian army, too, was confused. Some among them speculated that the fearless warrior might be none other than Hashim ibn Utbah ibn Abi Waqqas (may Allah be pleased with him), a well-known Companion of the Prophet (may Allah be pleased with him), nephew of Saad ibn Abi Waqqas. Hashim had been expected to arrive as part of the reinforcements, but he had not yet reached the battlefield. The Persians assumed Hashim had joined secretly with a swift cavalry force.
Meanwhile, Saad ibn Abi Waqqas, observing the battle from his elevated platform, remarked:
“If Abu Mihjan were not chained, I would have said that the horse is Balqa, and the rider is Abu Mihjan himself.”
Little did he know that his assumption was indeed correct — the brave warrior fighting so fiercely in the heart of the enemy ranks was none other than Abu Mihjan, freed temporarily by his wife for the sake of Allah.
Abdullah Azzam said, “Have you ever thought that the war which caused the downfall of Kisra (the Persian Emperor) was partly led by those who were once apostates?” One such example is Tulaihah Al-Asadi, who once falsely claimed Prophethood but later repented and was given the opportunity to fight in the path of Allah.
The Messenger of Allah (may Allah be pleased with him) said in Musnad Ahmad, “The sword washes away sins.” Furthermore, Ibn Taymiyyah (may Allah be pleased with him) mentioned in his Fatawa Ma’ al-Fatawa, that if a person believes he has committed many sins, the remedy is to fight in the way of Allah. Indeed, Allah Almighty erases sins through good deeds such as Jihad.
The third day of the battle is known as Yawm al-Amas, or The Day of the Fierce Battle. On this day, the conflict intensified significantly. The Muslims were still facing the challenge of the Persian army’s elephants.
The Muslims initially strategized to disable the elephants by killing the riders who controlled them, assuming the elephants would then become useless. However, after the first day’s encounter, the Persians modified their tactics. They placed guards and cavalry around the elephants, making it extremely difficult for the Muslims to approach and attack the riders or cut the ropes controlling the beasts.
The elephants continued to advance, causing significant harm to the Muslim army. They trampled soldiers, disrupted formations, and created chaos.
Saad ibn Abi Waqqas (may Allah be pleased with him), who was overseeing the battlefield, sought advice. Among the Muslim ranks were individuals from Persia who had accepted Islam. They advised him:
“The only way to stop these elephants is to target their eyes with arrows to blind them, and to cut off their tusks. A large creature like an elephant cannot be killed easily with ordinary weapons, but blinding them will disable them.”
Following this plan, the Muslims coordinated their attack. One group focused on eliminating the guards, while others concentrated on blinding the elephants with arrows aimed at their eyes. By the grace of Allah, the plan worked. The blinded elephants panicked, lost control, and began trampling their own soldiers within the Persian army, causing widespread disorder among the enemy ranks.
This gave the Muslims a significant advantage.
Among the courageous fighters was Amr ibn Ma’di Yakrib, who had also been an apostate during the period of rebellion but repented and was later honored with the chance to fight alongside the Muslims.
Before the battle, Amr ibn Ma’di Yakrib addressed his tribe, the Banu Jabr, saying:
“O people of Banu Jabr, I am going to the battlefield. If you delay as much time as it takes to sacrifice a camel, you will find me dead. But if you come swiftly to aid me, you will find me alive. I intend to attack the enemy directly.”
Amr rushed toward the enemy lines, specifically targeting the area guarded by the elephants.
When his people saw him charging alone, they said:
“Why are we still standing here? We must go and help Amr ibn Ma’di Yakrib.”
They quickly rushed to assist him and witnessed a remarkable sight.
Amr had already been wounded; a spear had pierced his chest, and blood was pouring from the wound. Despite his critical injury, he was still fighting valiantly.
One astonishing detail of the incident was this: Amr, using his immense strength, had seized the hind legs of an enemy horse with both hands, preventing the horse from moving. The rider, who was mounted on the horse, was ready to strike Amr but could not maneuver because the horse was immobilized.
It is well known how powerful a horse’s hind legs are — one kick is often enough to kill a man. Yet, by the strength Allah had granted him, Amr held the horse firmly, rendering the rider helpless.
When the reinforcements from his tribe arrived, the enemy soldier, terrified by the overwhelming bravery and support, abandoned his horse and fled on foot.
Before this, Amr had already lost his own horse during the battle but continued fighting on foot. His unmatched courage and strength became a symbol of heroism for the Muslims.
Ibn al-Nahas (may Allah be pleased with him) documented this extraordinary event in his famous work “Kitab al-Jihad”, specifically in the chapter titled “Fear and Bravery.” In this chapter, he compiled 21 remarkable incidents from the heroic battles fought by the early Muslims, including the exploits of the Companions and the Tabi’een (the generation after the Companions).
The Fourth Day: The Decisive Event of the Battle of Qadisiyyah
The fourth day is famously known as Yawm al-Qadisiyyah—the Day of Qadisiyyah. In fact, the decisive battle began during the night before dawn, a night that came to be known as Laylat al-Hareer, meaning The Night of Whispering.
During that night, the Muslim soldiers were immersed in the remembrance of Allah. They were engaged in dhikr and adhkar, earning rewards in the blessed night. The battlefield, which was normally filled with the sounds of clashing swords and shouts, was silent except for soft whispers. The soldiers spoke to one another in low voices, encouraging each other, reminding one another of sacrifice, martyrdom, and victory. This calm yet determined atmosphere gave the night its name—Laylat al-Hareer—the night of whispers and resolve.
At the break of dawn, Al-Qa’qa’ ibn Amr (may Allah be pleased with him) surveyed the battlefield. He realized that both armies had reached the limits of their strength. The battle had reached its most critical phase, and the side that could withstand the pressure and launch the final assault would emerge victorious.
Al-Qa’qa’ ibn Amr, known for his bravery and sharp military strategy, carefully selected an elite group of determined and courageous Muslim warriors to accompany him. These were men who had pledged themselves to sacrifice everything for the sake of Allah. Together, they launched an all-out, final assault directly toward the Persian command tent—the tent of Rustam, the Persian commander-in-chief.
With the help of Allah, the attack succeeded. A courageous Muslim soldier managed to penetrate the Persian lines and storm into Rustam’s tent. He struck down Rustam and immediately shouted:
“I have killed Rustam! Come to me, O Muslims! Come to me!”
The announcement of Rustam’s death spread swiftly through the Muslim army, igniting hope and renewed strength. At the same time, the Persian army fell into disarray and panic. Their morale shattered completely, and they began to flee the battlefield.
The Muslims chased them down, pursuing them through the rivers, forests, and roads. Alhamdulillah, the Muslims achieved a resounding victory in the Battle of Qadisiyyah.
The Aftermath and Sacrifices
In this battle, approximately 8,500 Muslim soldiers were martyred. Considering the overall number of participants, nearly one-third of the Muslim army sacrificed their lives on that battlefield. Despite these heavy losses, their courage, steadfastness, and sacrifices opened the doors for Islam to spread throughout the vast Persian Empire, all the way to the borders of India, China, Bukhara, and beyond.
These companions and the Tabi’een (the next generation of believers) were rewarded by Allah with the high status of Paradise, granted through the sacrifices they made over those four days of relentless battle.
News Reaches Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him).
The news of victory was sent to Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him), the Commander of the Faithful. As we mentioned earlier, they regularly exchanged letters. Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab, deeply concerned for the Muslim army, had gone outside Madinah and waited anxiously for news from the battlefield.
When the letter finally arrived, he opened it eagerly. The message declared:
“Allah Almighty has granted us victory over the Persian Empire and has humiliated them, just as He had humiliated the other polytheists before them. The news of victory has come after a long and bloody battle. The Persian army, the likes of which the world had never seen, stood against the Muslims, but Allah granted victory to His believing servants. Their massive army gained nothing. We pursued them through rivers, forests, and roads, giving them no opportunity to regroup or reorganize.”
The letter also included a list of those Muslims who were martyred, many of whom were known for their dedication to the Qur’an. Sa’d ibn Abi Waqqas (may Allah be pleased with him) mentioned:
“Many of those martyred were the reciters of the Qur’an, among them Sa’d ibn Ubaid, and several others whose names I have mentioned. There are many martyrs whose names we may not know, but Allah knows them. These were men who, when night fell, would immerse themselves in the recitation of the Qur’an, their voices humming softly like the buzzing of bees. They were the lions of the Ummah, the protectors of the religion. They were righteous and brave.”
Though the living Muslims were courageous, those who attained martyrdom achieved a status that no living person could compare to, for they secured the eternal reward promised by Allah.
In his letter, Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab had given clear instructions to Sa’d ibn Abi Waqqas:
“If you are granted victory at Qadisiyyah, do not stop. Proceed immediately to Mada’in, the capital of the Persian Empire.”
Mada’in was located on the opposite bank of the Tigris River, while the battlefield of Qadisiyyah was on the eastern side of the Euphrates, along the border of Arabia.
Sa’d ibn Abi Waqqas remained at Qadisiyyah for approximately two months to consolidate the victory, regroup the army, and prepare for the next campaign. He then led the army toward Mada’in, the fortified capital of the Persian Empire.
The name Mada’in is derived from the word Madinah, meaning city. Mada’in was not a single city but rather a collection of several cities clustered together, forming one of the most significant urban centers in the region. It was heavily fortified, with massive protective walls surrounding its borders. It was there that the Muslims were preparing to conduct the final campaign that would mark the end of the Persian Empire’s dominance.
With the victory over the Persian Empire, Allah granted the Muslims unprecedented prosperity and wealth. Never before in Islamic history had such a vast empire—the most powerful in the world at that time—fallen so decisively.
The treasures stored for generations by the Persian kings, the vast wealth accumulated in their palaces, their gold, silver, jewels, and luxury items—all of it came under the control of the Muslims. The unimaginable bounty that fell into Muslim hands left even seasoned warriors astonished.
Sa’d ibn Abi Waqqas (may Allah be pleased with him), the commander of the Muslim army, led the conquest and stood in the heart of Mada’in, the Persian capital. It was there that he sat upon the famous Takht-e-Taus, the Peacock Throne of the Persian emperor. The same Sa’d ibn Abi Waqqas, who had received glad tidings from the Messenger of Allah (may Allah be pleased with him), was now witnessing the fulfillment of promises made by Allah and His Prophet (may Allah be pleased with him).
It was said regarding Sa’d ibn Abi Waqqas:
“The moon and I may be sacrificed for you.”
The only companion upon whom Allah had bestowed this unique honor, now witnessing the downfall of Kisra’s empire, recited the verse from the Qur’an as he surveyed the vastness of the conquered land:
“How many gardens and springs they left behind; how many fields and splendid places; how many luxuries in which they used to take delight! And We caused another people to inherit them.”
(Surah Ad-Dukhan: 25-28)
Indeed, the once proud and luxurious empire was now under Muslim control.
Trustworthiness of the Muslim Army
When the unimaginable wealth was collected, the Muslim army did not betray their trust. Despite the immense treasures before them, they upheld their integrity. They collected the prescribed portion of Khums (one-fifth) to be sent to Madinah, while distributing the remaining booty among the soldiers according to Islamic principles.
Even non-Muslims were astonished by the honesty of the Muslim army. No soldier embezzled even a single item from the massive treasures of Kisra. This showcased the extraordinary integrity and fear of Allah that permeated the Muslim ranks.
Omar bin Khattab (may Allah be pleased with himand the Fulfillment of Prophecy
When news of the victory and the arrival of the Persian treasures reached Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him) in Madinah, he was overwhelmed with emotion. He recalled an event from the days of the Prophet’s Hijrah, an event etched in Islamic history.
During the migration of the Prophet Muhammad (may Allah be pleased with him) and Abu Bakr as-Siddiq (may Allah be pleased with him) from Makkah to Madinah, Surāqah ibn Mālik had chased them, lured by the bounty placed on their heads by the Quraysh. Fully armed and mounted, Surāqah intended to capture or harm the Prophet (may Allah be pleased with him).
But by Allah’s will, Surāqah’s horse stumbled repeatedly, and fear entered his heart. Realizing that he could not overcome divine protection, he sought refuge from the Prophet (may Allah be pleased with him).
It was during that very moment that the Prophet (may Allah be pleased with him), despite being a fugitive, made a remarkable prophecy:
“O Surāqah, how will you feel when you are wearing the bracelets of Kisra (the Persian emperor)?”
Surāqah, astonished by this statement, could barely comprehend it. The Prophet (may Allah be pleased with him), a man hunted by Quraysh, was promising him the ornaments of the world’s most powerful king.
Years later, that prophecy came true.
Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him) summoned Surāqah ibn Mālik, adorned him with the golden bracelets of Kisra, and paraded him before the Muslims as a living testament to the fulfillment of Allah’s promise.
Omar bin Khattab (may Allah be pleased with him) (may Allah be pleased with him) wept as he handed the symbols of Persian power to Surāqah. The sight of unimaginable wealth—the treasures of one of the greatest empires—brought tears to his eyes. His words reflected his humility and fear of accountability:
“O Allah! You entrusted this wealth to me today. You gave me control over that which You withheld from better men than me—Abu Bakr as-Siddiq (may Allah be pleased with him)—who was more beloved to You than I am. You gave me this as a test. O Allah, I seek refuge in You from this wealth being a cause of my downfall.”
The great Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him), despite standing victorious, cried uncontrollably before the Muslim assembly. The companions and onlookers were moved by his humility and deep consciousness of accountability.
Recognizing the enormity of the responsibility, Omar bin Khattab (may Allah be pleased with him) (may Allah be pleased with him) entrusted the distribution of wealth to the noble companion Abdur Rahman ibn Awf (may Allah be pleased with him), saying:
“I entrust you with the distribution of this wealth. Give it only to those who deserve it, in accordance with justice and the command of Allah.”
Such was the integrity, humility, and steadfastness of the leaders of Islam during one of the most significant victories in Islamic history.
After the initial victory over the Persian Empire at Qadisiyyah, several years passed before the second and final decisive war took place. Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him), the Commander of the Faithful, took a strategic pause during this period. His approach was not driven by haste but by wisdom—allowing time for internal conquests and the softening of Persian hearts through the spread of Islam.
During this period, the Persian emperor Yazdegerd III remained hidden, living under the protection of his governors in the remote, mountainous regions of Persia. These territories were naturally fortified, surrounded by rugged landscapes that made conquest difficult.
At that time, Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him) received a letter from one of his companions, Nu’man ibn Muqarrin (may Allah be pleased with him). In this letter, Nu’man used a subtle but powerful analogy. He described a situation where a young man stood beside a prostitute, tempted by sin, but hesitant and mindful. He then revealed that the young man in this analogy was himself—Nu’man ibn Muqarrin.
Through these words, he expressed the internal struggle between the attractions of worldly authority and the desire to remain sincere to Allah. Despite being appointed as governor, Nu’man did not wish to be consumed by the comforts and distractions of leadership. Instead, he desired to serve Islam in the purest form—through Jihad in the path of Allah.
Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him), known for his insight and understanding of people’s intentions, immediately recognized Nu’man’s sincerity. Rather than relieving him entirely from duty, Omar bin Khattab (may Allah be pleased with him) appointed Nu’man as the commander of the Muslim army for the final decisive battle against the Persians.
This historic battle took place in the 21st year of Hijri, approximately six years after the victory at Qadisiyyah. It became the final blow to the Persian Empire.
Yazdegerd III, knowing the magnitude of the Muslim force and sensing imminent defeat, chose to flee rather than face the Muslim army. While many details of the battle are vast, what stands clear is the victory of the Muslims, though it came with significant sacrifices.
True to his desire, Nu’man ibn Muqarrin (may Allah be pleased with him) achieved what he sought—not fame or power, but the ultimate status of martyrdom. His sincerity and yearning to sacrifice for Allah were accepted, and he fell on the battlefield as a martyr.
It is important to remember that martyrdom is not merely earned by personal ambition—it is granted by Allah to those He chooses. As Allah states in the Qur’an, in Surah Al-Imran:
“And that Allah may take martyrs from among you; and Allah does not love the wrongdoers.”
(Surah Aal-Imran: 140)
Martyrdom is a status of honor, one that Allah bestows upon His chosen servants.
Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab’s Emotional Response
After the battle, the list of martyrs was sent to Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab (may Allah be pleased with him). Along with the names of well-known companions, the message also mentioned:
“There are many others who were martyred, but neither we nor you know their names.”
Upon reading this, Omar bin Khattab (may Allah be pleased with him) ibn al-Khattab was moved to tears. His heart filled with humility and reverence as he uttered:
“We may not know their names, but what does that matter? Allah knows them very well. He chose them, honored them, and granted them the status of martyrs.”
Such was the final chapter in the Persian-Muslim conflict—the defeat of one of the world’s mightiest empires, not merely through military strategy, but through faith, sincerity, and the sacrifices of those chosen by Allah.
After the crushing defeats faced by the Persian Empire—first at Qadisiyyah, followed by other battles like Nahavand, known as Fath-ul-Futuh (the Victory of All Victories)—the Persian emperor Yazdegerd III found himself powerless. Though still holding the title of emperor, he had neither soldiers to command nor loyal governors to rely upon.
In desperation, Yazdegerd III fled from one territory to another, seeking refuge. Even the governors of distant provinces, once loyal to him, began ignoring his pleas for assistance. Some openly refused to help, and others distanced themselves entirely, fearing for their own safety.
Thus, the once-mighty emperor roamed his own empire, stripped of authority, like a homeless fugitive.
Historical sources mention a telling incident that reflects the emperor’s miserable state. In disguise, dressed like a commoner, Yazdegerd III found himself in a public marketplace. Starving and destitute, he approached a grain seller, begging for food and shelter, claiming to be a helpless traveler.
Moved by his appearance, the merchant offered him shelter for the night. Yazdegerd carried a bag with him, which the merchant suspected held valuables. Overcome by greed, the merchant killed Yazdegerd in his sleep. Upon opening the bag, he discovered royal treasures—the imperial crown and the royal seal, symbols of Persian sovereignty.
The merchant realized, to his shock, that the “helpless traveler” he had killed was none other than the emperor of Persia himself.
