إن الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا ، من يهده الله فلا مضل له، ومن يضل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمداً عبده ورسوله ، اللهم صلِّ وسلم وبارك على سيدنا محمد وعلى آله وأصحابه  ومن تبعه إلى يوم الدين ، يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ ‏ ‏أما بعد

فإن أصدق الحديث كتاب الله، وأحسن الهدي هدي محمد، وشر الامر محدثاتها ، وكل محدثة بدعة، وكل بدعة ضلالة، وكل ضلالة في النار.

The stories of the Qur’an are not mere historical accounts but serve as profound educational and legislative models that transcend time, laying the foundations for moral and civilizational conduct.

In today’s khutbah, I will, inshallah, reflect on lessons from Surah Al-Buruj, which delivers a timeless reminder that life is a test, and true faith often demands sacrifice.

The Surah presents the story of (أصحاب الأخدود) Ashab al-Ukhdood (The People of the Ditch)—tyrants who dug trenches of fire, casting believing men and women into them solely for believing in Allah. Despite brutal torture, these believers remained steadfast.

This Surah was revealed in Mecca during intense persecution of early Muslims, it came as divine encouragement, affirming that steadfast believers are honored by Allah, while their oppressors will face eternal punishment.

The Surah opens with three solemn oaths:

وَالسَّمَاءِ ذَاتِ الْبُرُوجِ ۝ وَالْيَوْمِ الْمَوْعُودِ ۝ وَشَاهِدٍ وَمَشْهُودٍ

“By the sky with its constellations, (1) and by the Promised Day, (2) and by the witness and what is witnessed.” (Al-Buruj 85:1–3)

These oaths emphasize the vastness of the cosmos, the certainty of the Day of Judgment, and the ever-present reality that all actions are being witnessed—by angels, by history, by humanity, and above all, by Allah.

Allah then recounts the brutal scene:

قُتِلَ أَصۡحَـٰبُ ٱلۡأُخۡدُودِ (٤) ٱلنَّارِ ذَاتِ ٱلۡوَقُودِ (٥) إِذۡ هُمۡ عَلَيۡہَا قُعُودٌ۬ (٦) وَهُمۡ عَلَىٰ مَا يَفۡعَلُونَ بِٱلۡمُؤۡمِنِينَ شُہُودٌ۬ (٧) وَمَا نَقَمُواْ مِنۡہُمۡ إِلَّآ أَن يُؤۡمِنُواْ بِٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ (٨) ٱلَّذِى لَهُ ۥ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ شَہِيدٌ (٩)

“Doomed were the people of the Ditch. (4) the makers of the fuel-stoked fire! (5)  They sat down by it (the fire) (6) to watch what they were doing to the believers.” (7) And their enmity against the believers was for no other reason than that they had believed in that Allah Who is the All-Mighty, Worthy of all Praise! (8) To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything. (85:4-9)

These verses contrast the temporary power of oppressors with the spiritual victory of the believers, affirming that divine justice will prevail.

Importantly, Allah draws attention not only to the executioners but to the passive onlookers, the ones who sat and watched the murder of innocent believers without intervention. The curse of Allah encompasses not just the tyrants but also those who, though able, chose silence over action.

This behavior of silent spectatorship sadly repeats itself throughout history, especially during periods of mass oppression. One cannot help but relate it to our times: many nations watch the killing of innocent women and children—choosing comfort over duty.

Allah continues with a stern warning:

 إِنَّ ٱلَّذِينَ فَتَنُواْ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِ ثُمَّ لَمۡ يَتُوبُواْ فَلَهُمۡ عَذَابُ جَهَنَّمَ وَلَهُمۡ عَذَابُ ٱلۡحَرِيقِ (١٠)

“Indeed, for those who persecute believing men and women, and do not repent afterwards, there will be the torment of Hell and burning punishment.” (85:10)

The Prophet ﷺ narrated the full story behind these verses in Sahih Muslim and Musnad Ahmad. This account, along with the history of the early companions, highlights the importance of patience and trust in Allah’s promise during times of hardship. Khabbab ibn al-Aratt (may Allah be pleased with him), one of the earliest Muslims in Mecca, suffered severe torture at the hands of the Quraysh. Overwhelmed by the pain, he once approached the Prophet ﷺ and pleaded: (ألا تستنصرُ لنا؟ ألا تَدعو لنا؟)

“Will you not pray for us? Will you not ask Allah to help us?”

The Prophet ﷺ replied with a profound lesson:

“قد كان من قبلكم يُؤخَذُ الرجلُ فيُحفَرُ له في الأرضِ فيُجعلُ فيها، فيُجاءُ بالمنشارِ فيُوضَعُ على رأسِه فيُجعلُ نصفينِ، ويُمشَّطُ بأمشاطِ الحديدِ ما دونَ لحمِه وعظمِه، ما يصدُّه ذلك عن دينِه، واللهِ ليُتمنَّ اللهُ هذا الأمرَ حتى يسيرَ الراكبُ من صنعاءَ إلى حضرموتَ لا يخافُ إلا اللهَ والذئبَ على غنمِه، ولكنَّكم تستعجلون”

“Among those who came before you, a man would be seized, a pit dug for him, and he would be placed in it. A saw would be put on his head, splitting him in two. Iron combs would tear his flesh from his bones, yet this would not turn him away from his religion. By Allah, this matter (Islam) will be completed until a traveler may go from Sana’a to Hadramawt, fearing none but Allah and the wolf for his sheep. But you are being hasty.” (Bukhari)

The Prophet ﷺ was not dismissing Khabbab’s suffering; rather, he acknowledged it by recounting even greater trials faced by earlier believers. But he taught that Allah’s victory comes with patience, not haste. The suffering of the righteous is not defeat; it is part of the path of truth.

Patience under persecution serves to distinguish true believers from hypocrites. This process of purification comes through severe trials inflicted for one’s faith in Allah, to reveal who remains firm and who turns back. Allah makes this clear in Surat Al-Ankabout:

وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَٮِٕن جَآءَ نَصۡرٌ۬ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا ڪُنَّا مَعَكُمۡ‌ۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِى صُدُورِ ٱلۡعَـٰلَمِينَ (١٠) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَـٰفِقِينَ (١١)

“Among mankind are some who say, ‘We believe in Allah,’ but if they suffer affliction for Allah’s sake, they take people’s persecution as if it were Allah’s punishment; yet if victory comes from your Lord, they say, ‘We were with you all along.’ Does not Allah know best what is in the hearts of all creation? (10) Allah will surely distinguish those who believe and those who are hypocrites.” (Al-Ankabout 29:10-11)

The key difference between the companions of the Prophet and many Muslims today lies in their unwavering stand against all forms of persecution, solely for believing in Allah.

أقول قولي هذا واستغفر الله العظيم لي ولكم ولسائر المسلمين من كل ذنب فاستغفروه إنه هو الغفور الرحيم

الحمد لله وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا ونبينا محمدًا عبده ورسوله ، صلى الله عليه وعلى آله و أصحابه ا ومن سار على نهجهم واهتدى بهديهم .أما بعد: عباد الله: فأوصيكم ونفسي بتقوى الله

The trials we witness today are not signs of Allah’s absence, but reminders of the nature of this world as a place of test. The early believers were tested far beyond what we face, yet they held firmly to their faith, knowing that Allah’s promise is true.

Victory does not come on our timetable, but on Allah’s perfect wisdom and decree. Our role is to remain patient, steadfast, and faithful — trusting in Allah’s promises

وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“Indeed, Allah is dominant over His affair, but most people do not know.” (Yusuf 12:21)

So let us not fall into despair or impatience. Let us raise our children on this firm conviction. Let us continue to strive for justice with hearts full of certainty that Allah’s help is near. For the Prophet ﷺ assured us: “Know that victory comes with patience, relief with affliction, and ease with hardship.”  May Allah make us among the patient, the steadfast, and the victorious, and grant relief to the oppressed wherever they are.

DUA

The Story of the People of the Trench

Imam Ahmad reported that Suhaib Al-Rumi narrated that the Messenger of Allah ﷺ said:

“Among the people before you, there was a king who had a sorcerer. When the sorcerer grew old, he said to the king: ‘I am aging—send me a young boy so I can teach him magic.’ The king did, and the boy began learning from the sorcerer.

 On his daily route, the boy would pass by a monk and listen to his words, which he found admirable. He began sitting with the monk regularly. As a result, he often arrived late to the sorcerer, who would beat him. The monk advised him: ‘If you fear the sorcerer, say: “My family kept me busy.” And if you fear your family, say: “The sorcerer detained me.”’

 One day, a wild beast blocked the road. The boy said, ‘Today, I will know who is more truthful—the monk or the sorcerer.’ He took a stone and prayed: ‘O Allah, if the monk’s path is more pleasing to You than the sorcerer’s, then kill this beast so people can pass.’ He threw the stone, killing the beast, and the people passed safely.

 He informed the monk, who said, ‘My son, today you have surpassed me. You will face trials. If they try to force you to reveal my identity, do not tell them.’

 The boy began healing the blind, the lepers, and others with Allah’s permission. A royal courtier who had gone blind came to him with gifts, asking to be healed. The boy replied, ‘I do not heal anyone; it is Allah who heals. If you believe in Him and pray, He will heal you.’ The man believed, supplicated to Allah, and was cured.

 When the courtier returned to his usual place in court, the king asked, ‘Who restored your sight?’ He replied, ‘My Lord.’ The king said, ‘Do you have a lord other than me?’ The courtier answered, ‘Yes—my Lord and your Lord is Allah.’

 The king tortured him until he revealed the boy’s identity. The boy was brought and asked, ‘Do you practice magic to heal the blind and the lepers?’ The boy answered, ‘I do not heal anyone; Allah alone heals.’ The king asked, ‘Do you have a Lord besides me?’ He said, ‘My Lord and your Lord is Allah.’ The boy was tortured until he revealed the monk’s identity.

 The monk was brought and told to abandon his faith. He refused, so the king had a saw placed on his head and split him in two. The same was done to the healed courtier.

The boy was then taken to a mountaintop and told to abandon his faith or be thrown off. He prayed, ‘O Allah, save me by whatever means You wish,’ and the mountain shook, killing the executioners. The boy walked back to the king.

 The king sent him to sea with soldiers, ordering them to drown him if he did not recant. The boy prayed again, and the boat capsized, all drowned except him. He returned once more to the king and said, ‘You will not be able to kill me unless you do what I command.’

 The king asked, ‘What is that?’ The boy replied, ‘Gather the people in an open field. Tie me to a tree, take an arrow from my quiver, and say: “In the name of Allah, the Lord of the boy.” Then shoot me. Only then will you succeed in killing me.’

The king followed these instructions. He shot the arrow, saying, ‘In the name of Allah, the Lord of the boy,’ and the arrow struck the boy in his temple. The boy placed his hand over the wound and died.

 The people cried out, ‘We believe in the Lord of the boy!’ The king was told, ‘Look what you feared has happened—everyone has believed.’

 In a panic, the king ordered ditches dug at city gates, filled them with fire, and commanded: ‘Whoever refuses to abandon their faith, throw them in!’ People were flung into the flames, until a woman with her infant hesitated. Her baby miraculously spoke, saying, ‘Be patient, mother! For you are upon the truth.'”

This mass killing of believers—mostly Christians—provoked outrage across the Christian world, particularly in the Byzantine Empire. The Roman Emperor encouraged the Christian king of Abyssinia (Ethiopia), known as Al-Najashi (النجاشي), to retaliate by attacking Yemen. In 525 A.D., the Abyssinians launched an invasion with a massive fleet and an army of 70,000 warriors led by Eriat (أرياط) and his subordinate, Abraha ibn al-Ṣabbāḥ al-Ashram (أبرهة بن الصباح الأشرم).

After the successful invasion, the Ethiopian emperor appointed Eriat as governor of Yemen. However, tensions soon arose between Eriat and Abraha, leading to a split in the army. To prevent civil war, they agreed to resolve the matter through single combat—whoever won would rule Yemen. Abraha killed Eriat in the duel and seized power.

When Al-Najashi learned of this, he was furious. Abraha wrote to him, explaining that the conflict arose due to Eriat’s poor leadership, which endangered Abyssinian rule. The explanation satisfied Al-Najashi, who confirmed Abraha’s appointment.

Driven by the vision of uniting all of Arabia under Christianity and connecting the Christians of Yemen with those in the north (Greater Syria/Al-Sham), Abraha built a grand cathedral in the Yemeni capital, Ẓafār (ظفار), naming it al-Qulays (القليس). He hoped it would become a new religious center for the Arabs, replacing the Kaʿbah in Makkah.

However, the Arabs continued their devotion to the Kaʿbah and ignored his church. This enraged Abraha, who decided to march on Makkah to destroy the Kaʿbah. He led a massive army—accompanied by a giant elephant—intending to demolish the sacred sanctuary. This force became known as Ashab al-Fil (The People of the Elephant) that was destroyed by Allah as revealed in Surat al-Fil.