Shafaqna English- “Sirah of the Leaders of Islam” is a historical work written in Persian by the late “Shaykh Mahdi Pishvai”. The book contains the social and political life of the Infallible Imams (AS). Dr. Mohammad Sobhanie has selected some parts of the book and translated them into English for Shafaqna.
The Battle of Trench (Khandaq)
In the Battle of the Trench, various hostile tribes and factions united with the objective of crushing Islam and uprooting its growing influence in Arabia. This unprecedented coalition represented the most formidable threat faced by the Muslim community up to that time. The battle took place in the month of Shawwal in the fifth year of the Hijrah, corresponding to approximately December of that year.
Many historians report that the allied polytheist forces numbered more than 10,000 warriors, while the Muslim army numbered no more than 3,000. This stark imbalance underscored the gravity of the situation and highlighted the immense challenge confronting the Muslims.
The leaders of the Quraysh, who commanded the Allied force, devised their strategy with the belief that a decisive assault would completely annihilate the Muslims and permanently eliminate the influence of the Prophet Muhammad (PBUH) and his followers. When news of the Quraysh’s mobilization reached the Prophet, he convened a military council to assess the situation and determine an appropriate course of action.
During this council, Salman al-Farisi proposed the innovative strategy of digging a trench around Madinah to prevent the enemy from entering the city. The proposal was accepted, and within a few days, the Muslims, through collective effort and perseverance, completed the trench. It was dug wide enough to prevent enemy cavalry from leaping across and deep enough that anyone who fell into it would struggle to escape. For this reason, the conflict became known as the Battle of the Trench (Khandaq).
The formidable army of the polytheists advanced toward Madinah, expecting to encounter the Muslims on the open plains surrounding the city, as had occurred in previous battles. However, they found no sign of the Muslim forces outside the city and continued their advance until they reached its outskirts. There, they were astonished to discover a deep and wide trench guarding the city’s exposed approaches—a tactic previously unknown in Arab warfare. Unable to cross it, the Allied forces encamped along the opposite side of the trench and laid siege to Madinah.
According to several historical reports, the siege of Madinah lasted for nearly a month. During this period, the Quraysh forces repeatedly attempted to cross the trench, but each time they were repelled by the Muslim defenders with volleys of arrows and the hurling of stones. This pattern of engagement continued day and night, with neither side able to gain a decisive advantage.
On the other hand, the prolonged siege of Madinah by such a massive force severely weakened the morale of many Muslims, particularly when the news of the betrayal of the Jewish tribe of Banu Qurayzah was spread. It was revealed that this tribe had pledged to support the idolaters and attack the Muslims from the behind as soon as the trench was crossed.
The Holy Qur’an vividly portrays the critical and challenging circumstances faced by the Muslims during this siege in Surah al-Ahzab (33:9-14):[1]
33-9 O you who have believed, remember the favor of Allah upon you when armies came to (attack) you, and We sent upon them a wind and armies (of angels) you did not see. But Allah sees (clearly) all that ye do.
33:10 (Remember) when they came at you from above you and from below you, and when eyes shifted (in fear), and hearts reached the throats, and you started to think of God with suspicion.
33:11 There, the believers were tested and shaken with a severe shaking.
33:12 And (remember) when the hypocrites and those in whose hearts are disease said, “Allah and His Messenger did not promise us except delusion,”
33:13 And when a faction of them said, “O people of Yathrib, you cannot stand (the attack), so return (home),” And a party of them asked the Prophet’s permission, saying, “Indeed, our houses are unprotected,” while they were not exposed. They did not intend except to flee.
33:14 And if they had been entered upon from all its (surrounding) regions and they had been exhorted to treachery, they would have committed it and not hesitated over it except briefly.
It was December, and the weather was growing increasingly cold, accompanied by bitter winds. The Quraysh army was also facing a severe shortage of provisions for its soldiers and of fodder for its horses and camels. They had prepared supplies only for a short campaign, similar to the Battles of Badr and Uhud. Consequently, as the siege dragged on, the scarcity of food and fodder placed heavy pressure on the allied forces. Their enthusiasm for battle gradually waned, and exhaustion and despair began to take hold.
For this reason, the leaders of the Allied forces saw no alternative but to send their bravest and most capable warriors to cross the trench and break the stalemate. Consequently, five Qurayshi warriors rode along the trench until they found a narrow point from which they were able to leap across to the other side. Once across, they challenged the Muslim army to engage in hand-to-hand combat.
One of these warriors was the renowned Arab champion Amr ibn Abd Wudd, widely regarded as one of the strongest and bravest fighters among the Arabs. He was reputed to be equal to a thousand warriors in battle. Because he had single-handedly defeated a large group of opponents in a region known as Yalil, he came to be known by the title “Faris Yalil” (the Champion of Yalil).
Amr had participated in the Battle of Badr, where he sustained serious wounds. For this reason, he did not take part in the Battle of Uhud. Now, during the Battle of the Trench (Khandaq), he sought to restore his reputation and display his martial prowess. After leaping across the trench, Amr cried out defiantly, “Is there anyone who will fight me?”
When none of the Muslims stepped forward to confront him, Amr grew increasingly bold and began to mock their faith, declaring, “You claim that your slain are in Paradise while ours are in Hell. Is there anyone among you whom I may send to Paradise, or who will send me to Hell?” He then recited boastful verses, proclaiming, “I have called out and sought a warrior among you until my voice has become completely hoarse.”
ʿAmr’s continuous shouts had struck such terror into the hearts of the Muslims that many were paralyzed, unable to move or respond. Each time he called for a duel, only Imam Ali (AS) rose and sought the Prophet’s permission to confront him. Initially, the Prophet (PBUH) withheld his permission. This request was repeated three times. On the third occasion, when Ali (AS) asked again, the Prophet said, “This is Amr ibn Abd Wudd!” Imam Ali (AS) replied with unwavering courage, “I am Ali as well!”
Finally, the Prophet of Islam (PBUH) granted him permission, placed his own sword in Imam Ali’s (AS) hand, tied a turban on his head, and prayed for his success. As Ali (AS) advanced onto the battlefield, the Prophet (PBUH) declared, “All of Islam has stood against all polytheism.”[2],[3]
This statement clearly illustrates that Imam Ali’s (AS) victory would symbolize the triumph of faith over disbelief, whereas a victory for ʿAmr would signify the ascendancy of polytheism. In essence, this decisive confrontation would determine whether Islam or idolatry would prevail in the region’s future.
Imam Ali (AS) advanced onto the battlefield to confront Amr, while he was on foot and Amr was mounted on his horse. When they stood face to face, Ali (AS) addressed him, saying, “You once pledged that if a man from Quraysh were to ask you for one of three things, you would grant it.” Amr replied, “That is true.”
Ali (AS) then made two requests of Amr: first, that he accept Islam; and second, that he withdraw from the battle and return to his camp, leaving the matter of the Prophet Muhammad (PBUH) to others. When Amr refused both requests, Ali (AS) consequently instructed him to dismount and fight on foot, which Amr accepted.
Amr dismounted from his horse and charged toward Imam Ali (AS). A fierce and deadly duel ensued, with both warriors displaying unmatched skill and courage. At one point, Amr delivered a heavy blow to Ali’s (AS) head. Ali (AS) blocked the strike with his shield, but the shield shattered, and he sustained a head wound. Shortly thereafter, Ali (AS) seized an opening and struck Amr with a powerful blow, knocking him to the ground. The dust of the battlefield obscured the view, preventing the two armies from witnessing the outcome up close. Suddenly, the voice of Takbir (Allahu Akbar) rang out across the field. A roar of joy erupted from the Muslim army, and all understood that Imam Ali (AS) had slain the great Arab champion.
The death of Amr struck terror into the hearts of the other four warriors who had crossed the trench alongside him and were awaiting the outcome of the duel. In fear, they attempted to flee. Three of them managed to cross back over the trench toward their camp, but the fourth fell into the trench along with his horse. Imam Ali (AS) pursued him into the trench and killed him as well.[4]
The deaths of these warriors shattered the morale of the polytheist army, leaving them in despair and abandoning any hope of attacking the city. Each tribe began considering a retreat to its homeland. The final blow came from God Almighty in the form of a fierce wind and storm, which forced the allied army to withdraw completely in failure.[5],[6] On that day, the Prophet of Islam (s.a.w.a.) turned to Imam Ali (AS) and said:
“If this deed of yours were compared today with the deeds of all my nation, it would surpass them; for with the killing of Amr, there was not a house among the polytheists that did not taste humiliation, nor a house among the Muslims that did not experience honor.”[7],[8]
The renowned Sunni hadith scholar, Hakim al-Nishaburi, has recorded the Prophet’s words as follows:
“The battle of Ali ibn Abi Talib during the Battle of the Trench with Amr ibn Abd al-Wadd is certainly superior to the deeds of my nation until the Day of Judgment.”[9],[10]
The significance of this statement is clear: on that day, Islam and the Qur’an faced a critical military crisis and stood on the brink of annihilation. Through his unparalleled courage and sacrifice, Imam Ali (a.s.) saved Islam from imminent danger and secured its survival until the Day of Judgment. As a result, all Muslims owe a profound debt of gratitude for his heroic actions.
Note:
1] يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا ۚ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا ﴿٩﴾ إِذْ جَاءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا ﴿١٠﴾ هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالًا شَدِيدًا ﴿١١﴾ وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا ﴿١٢﴾ وَإِذْ قَالَت طَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا ۚ وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًا ﴿١٣﴾ وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا ﴿١٤﴾
[2] (بَرَزَ الإِسْلامُ كُلُّهُ اِلى الشِّرْكِ كُلِّه)
[3] The Life of the Leaders of Islam, Mahdi Pishvai, P. 54, Ref. 2
[4] The Life of the Leaders of Islam, Mahdi Pishvai, P. 55, Ref. 1
[5] The Quran, Surah al-Ahzab (33:9)
[6] )يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا ۚ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا ﴿٩﴾(
[7] https://lib.eshia.ir/71860/20/216 (bihaar al’anwar, Vol. 20, P. 203)
[8] The Life of the Leaders of Islam, Mahdi Pishvai, P. 56, Ref. 2
[9] لَمُبارَزَة علىِ بنِ اَبى طالِب لِعَمْرِو بنِ عَبْدِوَدّ يَوْمَ الخَنْدَقِ اَفْضَلُ مِنْ أَعمالِ اُمَّتى اِلى يَوْمِ القِيامَة
[10] The Life of the Leaders of Islam, Mahdi Pishvai, P. 57, Ref. 1
Part of Series: Sirah of the Leaders of Islam by Mahdi Pishvai