AMONG THE TORMENT OF THE INHABITANTS OF HELLFIRE
Section Five:
Among the Torment of the Inhabitants of Hellfire: Being Dragged on their Faces
Another form of torment in Hell-fire is being dragged on faces. Allah the Exalted said:
“Indeed, the criminals are in error and madness. The Day they are dragged into the Fire on their faces [it will be said],‘Taste the touch of saqar. ‘“ (Al-Qamar (54): 47-48)
He also said:
“When the shackles are around their necks and the chains;they will be dragged.In boiling water; then in the Fire they will be filled [with flame]. “ (Al-Ghafir (40): 10-12)
Qatadah said: They are dragged once in the Fire and once in the boiling water.’
He, the Almighty also said:
“The Day their faces will be turned about in the Fire, they will say, ‘How we wish we had obeyed Allah and obeyed the Messenger. ‘“ (Al-Ahzab (33): 66)
Qatadah said regarding the word sauda
“arduous torment “ (The last word in the verse of al-Muddaththir. 17 usually translated as ‘arduous torment’)
It is, ‘A stone in Hell-fire where the disbeliever is dragged on his face.’
Ka’b (radiyAllahu ‘anhu) said: “Allah the Almighty will say to the unjust ruler,
“Seize him and shackle him, then into Hellfire drive him.” (Al-Haqqah (69): 30-31)
Thus, ‘he is dragged on his face in Hell-fire, which scatters his flesh, bones and brain.’
Thabit Abu Zayd Al-Qaisi narrated from‘Asim Al-Ahwal, from Abu Mansur (the freed slave of Salim) that Ibn Abbas (radi Allahu ‘anhuma) said regarding the verse
“…they will be dragged in boiling water.” (Al-Ghafir(40): 71-72)
Abu Zayd said: ‘I think he said: ‘Every part of the self is disintegrated,such as skin, flesh, veins and nerves until another body of flesh is formed upon him—as tall as him—sixty forearm lengths tall. He is then covered with another skin and filled with flame in the fire.” All of this was stated by Ibn Hatim.
Section Six::
Some Inhabitants are Tormented by Climbing and Falling
Some of them are tormented by climbing up to the top of Hell-Fire and then falling down therein repeatedly to eternity. Some of them are charged to climb up a mountain in Hell-Fire then fall off from it.
We have already stated in Chapter Fourteen the different views in interpreting the verse,
“I will cover him with arduous torment. “ (Al-Muddaththir (74): 17)
It is stated in the both in Bukhari and Muslim, on the authority of Abu Hurayrah (radiyAllahu ‘anhu), that the Prophet (pbuh) said: “Whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever.” (Bukhari, #5778, Muslim, #109,Tirmidhi, #2044, 2045, Abu Dawud, #3872 and others)
Shurayk narrated from Al-A’mash, from ‘Abdullah Ibn Al-Sa’ib, from Zathan, on the authority of Ibn Mas’ud (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “Dying in the cause of Allah expiates everything—or did he say “expiates every sin”—except [unfulfilled] trust. The trustee is brought on the Day of Judgment and told, “Fulfill your trust,” and he will say, “How, O my Lord, when the worldly life is over?” It will be said: “Take him to the Abyss,” and he falls therein until he reaches its bottom. He will find the trust there as it was, so he will carry it, place it on his neck and climb up Hell-fire with it, until he thinks he got out, it [the trust] will fall off his shoulders, and he will fall behind it repeatedly forever.’ He added, “There is trust in the prayers, there is trust in fasting, there is trust in speech, and most importantly, there is trust in consignment.”(Tabarani in al-Kabir and Abu Nu’aym in his al-Hilyah, 4/201) The narrator said: “I met Al-Bara’ and asked, ‘Did you not hear what your brother ‘Abdullah said?’ He said: ‘What he said is true.’”
Shurayk said: ‘‘Ayyash Al-’Amari narrated something similar from Zathan, from ‘Abdullah, from the Prophet (pbuh), but did not mention the part about “trust in fasting and trust in everything.” It was also narrated by Ishaq Al-Azraq from Shurayk with a continuous chain of narrators. It was also narrated by Munjab Ibn Al-Harith from Shurayk with a severed chain of narrators, and narrated by Abu’l Ahwas from Al-A’mash with a continuous chain of narrators until Ibn Mas’ud (radiyAllahu ‘anhu), and he added in the forms of trust, “measurement, weighing and ghusl from Janahah.” (Ceremonial bathing after sexual intercourse.)
‘Asim narrated that Abu Salih said: “When a man is thrown in Hell-fire, he does not stop falling until he reaches its bottom, thereafter Hell-fire surges, raising him to its top with no single piece of flesh left on his bones. The Angels then strike him with rods and he falls to its bottom again—and he keeps going on like that [or similar to it].” This was stated by Al-Bayhaqi.
Henceforth, ‘Abdullah Ibn Al-Mubarak (Allah have mercy upon him) said, in describing Hell-fire:
It brings its inhabitants down sometimes and up sometimes,
If they hope for an escape from its anguish,
they are smacked down
Section Seven:
Some Inhabitants will Walk therein while Dragging their Intestines
Some of them will go around in Hell-fire while dragging their intestines along. The Prophet (pbuh) saw ‘Amr Ibn Luhayy dragging his intestines in Hell-fire.
It is narrated in both Bukhari and Muslim on the authority of Usamah Ibn Zayd that the Prophet (pbuh) said: “A man will be brought on the Day of Resurrection and will be cast into Hell. His intestines will pour forth and he will go round them as a donkey goes round a millstone. The inmates of Hell will gather round him and say,‘What has happened to you, O so-and-so? Were you not enjoining us to do good and forbidding us to do evil?’ He will reply,‘I was enjoining you to do good, but was not doing it myself; and I was forbidding you to do evil, but was doing it myself.”
Abu’l Muthanna Al-Amluki said: ‘In Hell-fire, there are people who are tied to water wheels of fire that revolve with them with neither rest nor break.’
Section Eight:
Some Inhabitants are Thrown in a Narrow Place Where They’re Unable to Move
Some of them are thrown in a narrow place where they cannot move. Allah Almighty said:
“And when they are thrown into a narrow place therein bound in chains, they will cry out thereupon for destruction. “ (Al-Furqan (25): 13)
Ka’b (radiyAllahu ‘anhu) said: ‘In Hell-fire, there are ovens as narrow as the spear’s blade, which are clamped down on some people due to their deeds.’This was previously mentioned.
Adam Ibn Abu Iyas narrated from Al-Mas’udi, from Yunus Ibn Khabbab that Ibn Mas’ud (radiyAllahu ‘anhu) said: “[Some among] those who are doomed to remain in Hell-fire for eternity, they’ll be placed in coffins of fire with nails of fire. These coffins will then be placed in (other) coffins and thrown in Hell-fire, so they won’t see anyone else being tormented in Hell-fire.” Then Ibn Mas’ud (radiyAllahu ‘anhu) recited the verse,
“For them therein is heavy sighing, and they therein will not hear.” (Al-Anbiya (21): 100)
In another version stated by Ibn Abi Hatim, Ibn Mas’ud (radiyAllahu ‘anhu) said: ‘So he does not see anyone else tormented in Hell-fire besides himself.’
Al-Minhal Ibn ‘Amr narrated from Na’im [some say Ibn Al-Dajajah] that Suwayd Ibn Ghaflah said: When Allah Wills to forget inhabitants of the Hell-fire, He makes a box for each man corresponding to his size in Hell-fire, so that no vein pulsates except there is a nail of fire struck in it. Then it is set on fire, and locked with a lock of fire, then that box is placed in another box of fire, and fire is ignited between them. It is then locked and thrown in Fire. This is the meaning of Allah’s saying,
“They will have canopies of fire above them and below them, canopies… “ (Al-Zumar(39): 16)
and His saying,
“For them therein is heavy sighing, and they therein will not hear.” (Al-Anbiya’ (21): 100)
So he does not see anyone in Hell-fire besides himself.This was stated by Al-BayhaqI as well as Abu Na’im, except that the latter reported it from Al-Minhal, from Khaythamah, from Suwayd.
Section Nine:
There are Seventy Illness in Hell-fire
The people of Hellfire will be tormented with new diseases (amrad). We have already narrated from Shafi Ibn Mati that there are seventy illnesses in Hell-fire; each illness is like a part of Hellfire.
Al-A’mash narrated that Mujahid said: ‘Mange is placed unto the inhabitants of Hell-fire,so they scratch themselves until their bones are exposed. They ask, ‘Why are we tormented by this?’ They are told, ‘For wronging the believers.’
It was also narrated by Shu’bah, from Mansur, from Mujahid, from Yazid Ibn Shagarah, who said similar to it.
Section Ten:
Some Inhabitants are Distressed by the Torment of Others in Hell-fire by Their Foul Stench
Some people of Hell are distressed by the torment of others in Hell-fire due to their stench. Salih Ibn Hayyan narrated from Ibn Buraydah, from his father that the Prophet (pbuh) said: ‘’The smell of adulterers’ genitals harms the inhabitants of Hell-fire.”
Abu Bakr Ibn ‘Ayyash narrated from someone from Makhul, that he said, conveying from the Prophet (pbuh), ‘People of Hell-fire sense a foul smell and ask, ‘O our Lord, we have never sensed a more putrid smell since we entered Hell-fire.’ He will respond, ‘This is the smell of adulterers’ genitals.”
Ismael Ibn ‘Ayyash narrated from Tha’labah Ibn Muslim Al-Khathami, from Ayyub Ibn Bashir Al-Ajali,from Shafi Ibn Mati, that the Prophet (pbuh) said: “Four kinds of people cause distress to the inhabitants Hell-fire above their own distress. They go back and forth between Hell-fire and the scalding water, crying for woe and destruction. The inhabitants of Hell-fire say to each other, ‘Why did these people cause us distress above our distress?’ One of them is enclosed in a coffin of live coal, one is dragging his intestines along, one is dripping pus and blood from his mouth, and one is eating his flesh. The one in the coffin is told, ‘Why did the accursed cause us distress above our distress?’ He says, ‘The accursed died without repaying people’s debts and trusts.’The one who is dragging his intestines is told, ‘Why did the accursed cause us distress above our distress?’ He is told,‘The accursed did not care where urine befouled his body or clothes, and did not wash it off.’ The one who is dripping pus and blood from his mouth is told, ‘Why did the accursed cause us distress above our distress?’ He is told, ‘The accursed used to wait for a word, (Meaning to spread gossip and carry tales.) and seek pleasure from it like one does with sexual intercourse.’Then, the one who is eating his flesh is told, ‘Why did the accursed cause us distress above our distress?’ He says, ‘The accursed used to eat the flesh of people (An expression that means backbiting, as stated in the Qur’an [49:12] ) .”’ This was stated by Al-Hafiz Abu Nu’aym,who said: ‘Shafi Ibn Mati is debated as a narrator, while some say that he had (supporting) companions. ‘ (Abu Nu’aym in his al-Hilyah, 5/167-168)
He also stated it through a different chain of narrators to Ismail Ibn Ayyash, wherein he said: “… without repaying people’s debts and trusts norincluded their repayment/fulfillment in his will.” He also said: “used to undertake every wicked word and seek pleasure from it.” And: “He used to eat people’s flesh and go about with malicious gossip.”
Imam Ahmad narrated that Mansur Ibn Zadhan said: ‘I was told that some of those thrown in Hell-fire give distress to others of its inhabitants with their stench, so they are asked, “Woe to you! What have you done? Are we not in enough torment for you and your stench to increases our distress?’ He will say, ‘I was a scholar but did not benefit from my knowledge.”
Section Eleven:
Interpreting the Verse “And death will come to him from everywhere”
Allah, the Exalted said:
“…And death will come to him from everywhere, but he is not to die. And before him is a massive punishment.” (Ibrahim (14):17)
Ibrahim said regarding the phrase,
“And death will come to him from everywhere”
That it will come, ‘Even from under every hair on his body.’ Al-Dahhak said:‘Even from his big toe.’
The meaning of the verse is that a distress and pain similar to those of death befall each part of his body. Even his hair and nails. However, his soul does not depart to give him some respite.
Ibn Jurayj said: ‘His soul becomes stuck in his throat. It neither goes out to allow him some rest, nor return to its place inside him.’ Some interpreters related that to the verse,
“Neither dying therein nor living. “ (Al-A’la:(87): 13)
Al-Awza‘i narrated that Bilal Ibn Sad said: ‘Hell-fire is called on the Day of Judgment, ‘O Hell-fire, burn! O Hell-fire, drink up! O Hell-fire, cook! Eat and do not kill!”
Section Twelve:
The Disbelievers’ Torment in Hell-fire is Ever-Continuous
The disbelievers’ torment in Hell-fire is not subject to any subsidence, halting or alleviation; rather it is ever-continuous.
Allah Almighty said:
“Indeed, the criminals will be in the punishment of Hell, abiding eternally. It will not be allowed to subside for them, and they, therein, are in despair. “ (Zukhruf (43): 74-75)
He also said:
“And for those who disbelieve will be the fire of Hell. [Death] is not decreed for them so they may die, nor will itstorment be lightened for them… “ (Fatir (35): 36)
He also said:
“…so the punishment will not be lightened for them, nor will they be aided. “ (Al-Baqarah (2): 86)
He also said:
“And those in the Fire will say to the keepers of Hell, ‘Supplicate to your Lord to lighten for us a day from the punishment.’ They will say, ‘Did they not come to you, your messengers with clear proofs?’ They will say, ‘Yes.’ They will reply, ‘Then supplicate [yourselves], but the supplication of the disbelievers is not except in error. ‘“ (Al-Ghafir (40): 49-50)
Ahmad Ibn Al-Hawari narrated that he heard Ishaq Ibn Ibrahim saying on the Minbarin Damascus, “An hour does not pass by the inhabitants of Paradise except he is blessed with a new form of pleasure, and an hour does not pass by the inhabitants of Hell-fire except he is subjected to a new form of torment.
Allah Almighty said:
“So taste [the penalty], and never will We increase you except in torment. “ (Al-Naba’ (78): 30)
Jisr Ibn Farqad narrated that Al-Hasan said: ‘I asked Abu Burzah about the most difficult verse in the Book of Allah for the people of Hell-fire. He said: “I heard the Messenger (pbuh) recite the verse,
“So taste [the penalty], and never will We increase you except in torment.”
And he said: ‘These people are destroyed by their disobedience to Allah the Exalted.”
This was stated by Ibn Abi Hatim, Jisr however, is a weak narrator.
Al-Bayhaqi recorded it as well, but did not attribute it to the Prophet (pbuh), and its wording is, ‘I asked Abu Burzah about the most difficult verse for the people of Hell-fire and he said: “So taste [the penalty], and never will We increase you except in torment.’”
Mujahid said: ‘I heard that the respite for the people of Hell-fire is to put their hands on their waists. They experience forms of torment that Allah did not reveal to any of His creatures in this life.’
Ibn Al-Mubarak narrated that Al-Hasan said: “Allah mentioned the chains, the shackles, the fire and other things that exist in this life, and then added,
“And other [punishments] of its type [in various] kinds. ’” (Sad (38): 58)
Others said: ‘It means other punishments that are not seen (or known) in this life.’ This was stated by Ibn Abi Hatim.
Abu Ya‘la Al-Mawsili narrated from Shurayh, from Ibrahim Ibn Sulayman, from Al-A’mash, from Al-Hasan, that Ibn ‘Abbas (radi Allahu ‘anhuma) said regarding the verse,
“…We will increase them in punishment over [their] punishment… “ (Al-Naba’ (78): 30)
That is, ‘Refers to five rivers below the throne of Allah; they are tormented within some during the night, and within the others during the day.’
Section Thirteen:
Being Veiled from Allah the Exalted is the Greatest Torment for People of Hell-fire
The greatest torment (a’zam ‘adhab) for the people of Hell-fire is that they remain veiled (hijab) and kept away from Allah the Majestic; as well as being shunned by Him and having His wrath upon them. Equally, Allah being pleased with the people of Paradise is greater than all the pleasures of Paradise, and Him being visible to them is greater than all forms of enjoyment.
Allah Almighty said:
“No! Rather, the stain has covered their hearts of that which they were earning. No! Indeed, from theirLord, that Day, they will be partitioned. Then indeed, they will [enter and] burn inHellfire.Then it will be said [to them], ‘This is what you used to deny.’” (Al-Mutaffifin (83): 14-17)
Therefore, Allah stated three forms of torment: being screened away from Him, then entering Hell-fire, and then being admonished for denying Him in the worldly life. He also described them as having a stain covering their hearts, which is the rust of sins that blackened their hearts, hence nothing of knowing Allah, glorifying Him, revering Him, fearing and loving Him could reach these hearts. Thus, just as their hearts were veiled from Allah in this life, they are veiled from seeing Him in the Hereafter.
This is in contrast to the state of the inhabitants of Paradise.
Allah, the Exalted said:
“For them who have done good is the best[reward] and extra. No darkness will cover their faces, nor humiliation…” (Yunus (10): 26)
Those who have excelled are people of Ihsan, (Loosely meaning to enact excellence in worship while seeking perfection.) and Ihsan means to worship Allah as if one sees Him as explained by the Prophet (pbuh) in the famous narration of Jibril. (Single most profound hadlth containing an overview of the core tenets of Islam. See Muslim, #8.) Therefore, Allah made the reward for perfection the best reward,which is Paradise—and the prized extra is being honoured to behold the majesty of Allah with one’s own eyes, as mentioned by the Messenger (pbuh) in the hadiths narrated by Suhayb and others. (Muslim, #181 and Tirmidhi, #2555)
Ja’far Ibn Sulayman related that Abu ‘Imran Al-Jawni said: ‘Allah does not look upon man except that He grants him mercy. Were He to look upon the people of Hell-fire, He would grant them mercy, yet He decreed not to look unto them.’
Ahmad Ibn Abu’l-Hawari reported from Ahmad Ibn Musa that Abu Maryam said that the people of Hell-fire will say, ‘O our Lord! Be satisfied with us and punish us as you see fit, for Your dissatisfaction with usis more tougher on us than the punishment we are experiencing.”
Ahmad then continued, “When I told Sulayman Ibn Abu Sulayman about this statement (of Abu Maryam) and he said: ‘These cannot be the words of the people of Hell-fire, these are the words of those who are obedient to Allah.’ I then told (his father) Abu Sulayman about this, he concurred. Sulayman is the son of Abu Sulayman Al-Darani, who was a great man of piety, and what he said is correct because the inhabitants of Hell-fire are ignorant and unable to realise such a concept—even though it is true in its essence. This can only be understood by those who are acquainted with Allah and obedient to Him. Such statements may come from some among disobedient believers who enter Hell-fire, just as some of them call upon Allah alone and are consequently taken out from it. Some exit Hell-Fire by their hope in Allah alone, while others who are judged to enter Hell-fire intercede with their knowledge of Allah, and are therefore saved from it.
Abu’l-’Abbas Ibn Masruq narrated from Suwayd Ibn Sa’id that Al-Fudayl Ibn ‘Iyad said: “A man will be brought before Allah, the Exalted, without having any good deeds. Allah will say to him, ‘Go and see if you know any person of virtue so that I can forgive you for knowing them.’ He goes searching for thirty years but is unable to find anyone. So he returns to Allah, the Exalted, and says, ‘O my Lord! I cannot find anyone.’ Allah will say, ‘Take him to Hell-fire.’ The Angels of Hell grab hold of him and drag him to the Hell-Fire, thereupon the man pleads, ‘O my Lord! If you were going to forgive me by virtue of knowing your creation, then I, believing in Your Oneness, is more worthy of Your forgiveness.’ Thereupon, Allah says to the Angels of Hell, “Bring back the one who knows Me. Bestow upon him the robes of My honour. Let him live in the meadows of Paradise comfortably, because he is acquainted with Me, and I am known to him.’”
Section Fourteen:
What Hell-fire Inhabitants are Presented with Upon Entering it, may Allah Save us from it
Allah, the Exalted said:
“Then indeed you, O those astray [who are] deniers, Will be eating from trees of Zaqqum And filling with it your bellies And drinking on top of it from scalding waterAnd will drink as the drinking of thirsty camels.That is their accommodation on the Day of Recompense. “ (Al-Waqiah (56): 51-56)
Accommodation is what is prepared for the guest after his arrival. These verses indicate that the people of Hell-fire, upon entering it are presented with food from the Zaqqum tree and drinking from scalding water. They are driven to Hell-fire while thirsty, as Allah said:
“And will drive the criminals to Hell in thirst. “ (Maryam (19): 86)
Abu ‘Imran Al-Jawni said: “We heard that the inhabitants of Hell-fire are resurrected in thirst, then stand in the events of the Day of Judgment in thirst.” He then recited the verse,
“And will drive the criminals to Hell in thirst.”
Mujahid said in interpreting this verse, ‘Their necks are torn apart by thirst.’
And Matar Al-Warraq said: ‘Intensely thirsty.’
It is stated in Bukhari and Muslim that the Prophet (pbuh) said, in the long hadith of intercession, that the Jews and Christians will be asked, “What do you want now?” They will say, “We feel thirsty, O our Lord! Quench our thirst.”They will be directed [to a certain direction] and asked, “Why don’t you go there to drink water?” They will then be pushed towards the Fire [and they will find to their great dismay that] it was but a mirage [with raging flames of fire] consuming one another, and they will fall into the Fire.” (Bukhari and Muslim, #183)
Ayyub [Al-Sakhtiyani] conveyed that Al-Hasan said: “What do you think of people who stood on their feet for fifty thousand years without eating or drinking, until their necks were torn apart by thirst and their bellies are burnt by hunger—they are then driven to Hell-fire, where they are made to drink from a boiling spring that is boiled to the utmost degree?’
[‘Abdullah] Ibn Al-Mubarak narrated [through a chain of narrators] that Ka’b (radiyAllahu ‘anhu) said: “Allah looks upon His servant on the Day of Judgment in anger, and He says,‘Take him.’ A hundred thousand Angels or more take him and tie his forehead to his feet, angry for the sake of Allah’s anger, and they drag him on his face to Hell-fire. Hell-Fire itself is seventy times more enraged with him than they are. He calls for relief with a drink, and is given a drink causing his flesh and nerves to melt away. He is then returned to Hell-fire, so woe to him from Hell-fire!”
Ibn Al-Mubarak said: ‘I was told by someone from Madinah that the people of Hell-fire crumble in the hands of the Angels [of Hell] when they take hold of him. He will say, ‘Will you not show me mercy?’ They will say, ‘How can we show you mercy when the Most Merciful of the merciful did not?”
Al-A’mash narrated that Malik Ibn Al-Harith said: ‘When a man is thrown in Hell-fire, he falls therein until he reaches one of its doors. He is then told, ‘Stay where you are until you are served.’ He is then served a cup of venom of serpents and scorpions by which his skin, hair, nerves and veins are separated from each other.’This was stated by Ibn Abi Hatim.
Muhammad Ibn Sulayman Ibn Al-Asbahani narrated from Abu Sinan Dirar Ibn Murrah, from ‘Abdullah Ibn Abu’l-Hudhayl, on the authority Abu Hurayrah (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “When the inhabitants of Hell-Fire are driven to it, it burns them a burn that does not leave any flesh on a bone except cause it to fall on the hamstring.”
Tabarani recorded this, however, attributing it to the Prophet (pbuh) is not affirmed as it was narrated by Ibn ‘Uyaynah, from Abu Sinan, from ‘Abdullah Ibn Abu’l-Hudhayl (or others) as his own statement and not attributed to the Prophet (pbuh). It was also narrated by Muhammad Ibn Fudayl, from Abu Sinan, from’Abdullah Ibn Abu’l-Hudhayl, as Abu Hurayrah’s (radiyAllahu ‘anhu) saying in interpretation of the verse,
“Blackening the skins.” (Al-Muddaththir (74): 29)
He said: ‘Hell-fire meets them on the Day of Judgment and burns them once, thereby not leaving any flesh on a bone except causing it to fall on the hamstring.’
By Ibn Rajab Al-Hanbali
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