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The Crime of Hunger | Khutbah by Dr. Omar Suleiman
As we see Gaza being starved, a deeper look at how hunger was used as a tool of war against the Prophet ﷺ and his companions. How did that shape how Islam frames hunger as a crime rather than a natural consequence of disparity? And what are some relevant duas from the Prophet ﷺ regarding hunger?
This khutbah was recorded in December 19, 2023
This transcript was auto-generated using AI and may contain misspellings.
As-salamu alaykum wa rahmatullahi wa barakatuh. I seek refuge with Allah from the accursed Satan, in the name of Allah, the Gracious, the Merciful. All praise is due to Allah, Lord of the worlds. And the wrath is only for the wrongdoers, and the right path is for the righteous.
O Allah, bless Your servant and Messenger Muhammad (ﷺ), and his family and companions. And grant him peace and blessings. Insha'Allah, I wanted to continue connecting some of what we are seeing in Gaza with our brothers and sisters.
May Allah grant them victory. And some of the episodes of the Seerah and some of the framings that we find in the Quran and the Sunnah, that otherwise might have felt distant from us.
And subhanAllah, every single week there is another section of the Quran and the Sunnah that's given life through one of the tragedies that unfolds with our brothers and sisters in Gaza.
And so tonight I actually wanted to talk about al-ju', hunger. And subhanAllah, this is a topic that you usually hear in one of two settings.
You either hear about it in Ramadan, when we talk about how our exercise of fasting is to, in some ways, one of the benefits of it, feel the pain of hunger and then connect to our brothers and sisters
who do not have food on a regular basis. And you hear it in a fundraiser, talking about one of our beloved populations,
whether it is our brothers and sisters in Yemen or Somalia or Sudan or Syria, wherever it may be, where you have famine or you have widespread hunger.
But there is something very profound about the way hunger is spoken about in the Quran and the Sunnah. Because you have to understand that the generation of the Prophet (ﷺ), the companions,
all experienced a hunger that probably no one in this room has ever experienced. There is a type of hunger where your stomach growls.
There is a type of hunger where you desire something quickly or you feel dehydrated. And there is a type of hunger that actually starts to mess with your mind,
that actually causes you hallucination, that actually becomes life-threatening. And I want you to appreciate that the generation of the Prophet (ﷺ) experienced that type of ju', that type of hunger.
And so when you think of the Quran and the Sunnah through their ears, through their hearts, when they heard the word ju', hunger, it meant something to them that was totally different.
Now of course there is an added layer of cruelty when hunger is used as a form of collective punishment. And in the modern day, in 1977, it was an addendum to the Geneva Convention.
It is a war crime. And the United Nations, which is probably one of, unfortunately, the most ineffective bodies on earth, but they did pass a resolution in 2018 calling this also a war crime.
And today you may have seen the news that Human Rights Watch accuses Israel of using starvation as a tactic which is a war crime. So I want to talk about it insha'Allah ta'ala from this lens.
Number one, in the Quran, Allah (ﷻ) connected very, you know, subhanAllah, poetically and in a powerful manner, fear and hunger. وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ
We will test you with something of fear and hunger. So there is a connection between fear and hunger, safety and food security, right?
Allah (ﷻ) also when He talks to Quraysh and He reminds them of His favors upon them. فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ
Right? Let them worship the Lord of this house who fed them when they were hungry and gave them security when they were afraid.
And Allah (ﷻ) when He speaks to us specifically about the types of charitable endeavors that we undertake. وَيُطْعِمُونَ الطَّعَامَ There is a visible manifestation of this.
That they feed people from their food despite their love for it. The implication of that by the way is that you are hungry and you are giving of your food physically to someone that is next to you.
And of the stories that are coming from the people of Gaza and from these places, subhanAllah, are some of the stories that you find from the Prophet (ﷺ) where he encouraged the Ansar.
And he, in his miracles (ﷺ), one of his most prevalent miracles was his ability to take one pot of food or a pitcher of milk
and from it there would be a flow of food or a flow of milk to encourage people to turn a meal for two into a meal for three, a meal for three into a meal for six and so on and so forth. There are multiple narrations in that regard.
So think about a person right now who gets a loaf of bread or that mother, subhanAllah, who we hear about in the seerah that Aisha (رضي الله عنها) mentioned that came to Aisha asking for food
and Aisha (رضي الله عنها) only had three dates to give to our mother, to give to that woman. And when she gave that woman the three dates, that woman of course gave one date to each of her children
and she herself, as she was about to eat her date, her two children cried for it and she took that date and cut it into two pieces and gave it to her two children and the Prophet (ﷺ) mentioned that this saved her from the fire.
Protect yourself from the fire even with half a date. How many women in Gaza do you think lived this hadith in the last two months? Right? This very particular incident that we have.
Now when we look at the hunger of the Prophet (ﷺ) and the companions, it is of course the case, before we get into the specific incidents where hunger was used against them,
it is the case that the Prophet (ﷺ) was the hungriest man amongst the companions. He was the hungriest person amongst them.
And of the signs of hunger that you'll start to see from the companions, extreme hunger, you have the hadith of Miqdad (رضي الله عنه), who says,
أقبلت أنا وصاحباني لي وقد ذهبت أسماعنا وأبصارنا من الجهد that we came to the Prophet (ﷺ), I and two companions, and we had lost our vision and our hearing from hunger.
Or the hadith of Abu Hurairah (رضي الله عنه), where he says that there were days that I was so hungry I can remember passing out between the Prophet (ﷺ)'s minbar and the Prophet (ﷺ)'s home.
What we know as the Rawdah, subhanAllah, it is a garden of Jannah, and he remembered passing out. And he said, and I could remember someone coming to me and putting his foot, thinking that I was a madman,
thinking that I had lost my mind, not realizing that it was nothing but hunger that caused me to collapse.
This was the type of hunger that the best generation had ever faced, and the best person, Muhammad (ﷺ).
Now I want to give you another perspective here, with the Prophet (ﷺ). You know how we get cranky when we're hungry? When we start to become bothered more easily?
We become irritated on a day of fasting, once it hits the last two hours of the fast? Imagine the Prophet (ﷺ) not eating for days. Days.
Now think about all the shama'il of the Prophet (ﷺ), think about all the attributes of the Prophet (ﷺ). His smile, his laughter, his courtesy, his kindness, his compassion, his empathy (ﷺ), his just presence.
You know when you're hungry you can't even be present in the gathering. The presence of the Prophet (ﷺ), his body language towards people, his eyes looking at you, his ears listening attentively, and think about how much more of a miracle it is
when you put that in the context of his extreme hunger (ﷺ). And that's why when Allah (ﷻ) mentions that there are people, تحسبهم أغنياء, you would think that they are wealthy, or you think that they're just fine,
because of the way that they carry themselves. Most people did not notice the hunger of the Prophet (ﷺ),
because despite being the hungriest person amongst them, he acted like the fullest amongst them. You understand that concept? He manifests that ayah in the best of ways (ﷺ).
He was the hungriest of the companions, but at the same time, he didn't show it in his behavior. And that's why the central focus of Medina was Muhammad (ﷺ),
but there is the hadith of him going out at night and Abu Bakr (رضي الله عنه) finding the Prophet (ﷺ) wandering around at night, and Abu Bakr (رضي الله عنه) was brought out by hunger, and he asked the Prophet (ﷺ) what he was doing out at night,
and he says, nothing brought you out except what brought me out. The focal point of Medina was Rasulullah (ﷺ), but not a soul could tell how hungry he was (ﷺ).
So you know the types of people that you're seeing right now, and look at the Prophet (ﷺ). Abu Talha (رضي الله عنه) mentioned hearing it in his voice.
So the closer you got to him, the more of a muhibb, the more someone who loved the Prophet (ﷺ) you became, the more you started to recognize the signs.
So Abu Talha (رضي الله عنه), the stepfather of Anas ibn Malik (رضي الله عنه), when he comes to his wife Umm Sulaym (رضي الله عنها) and says, I heard the voice of the Prophet (ﷺ) and it sounded different. I heard the hunger in his voice.
Or Jabir (رضي الله عنه) noticing the bloating of the Prophet (ﷺ), the bloating of a hungry person. When the Prophet (ﷺ) was malnourished and his stomach was poking out in a way that it did not before,
not because it was full, but because it was empty (ﷺ). So the signs were present. And the ahadith are so many, in one minute you just run through them. What Aisha (رضي الله عنها) says, his wife,
مَا شَبِعَ آلُ مُحَمَّدٍ صلى الله عليه و سلم مُنذ قَدِمَ الْمَدِينَةَ مِن طَعَامٍ بُرٍّ ثَلَاثَ لَيَالٍ تِبَاعٍ حَتَّى قُبِضَ (ﷺ)
That the family of Muhammad (ﷺ) did not eat their fill of bread for three successive days, since the day that he migrated to Medina to the time that he died.
Now we know that the persecution period was when? The first half of the seerah. But his hunger (ﷺ) was most pronounced when he was most powerful (ﷺ).
Anas (رضي الله عنه) mentions the same, that I never saw the Prophet (ﷺ) eat a fine meal, he never had a properly baked piece of bread until he died. Aisha (رضي الله عنها) would cry at the sight of a good meal,
and saying the Prophet (ﷺ) never got this. He never got this. And she says, كان يأتي علينا الشهر ما نوقد فيه نارا That a whole month would pass,
and we would not light a fire in the house of Muhammad (ﷺ). إنما هو تمر والماء All we could suffice ourselves with was a few dates and some water. And there are multiple narrations in this regard.
I won't spend too much time. One more narration subhanAllah from Umar (رضي الله عنه) Because you start to notice, who noticed? Who noticed? Umar (رضي الله عنه) says,
يلتوي في اليوم من الجوع ما يجد من الدقل ما يملأ به بطنه (ﷺ) That the Prophet (ﷺ) would be in pain for the whole day, and he couldn't find,
what this hadith is referring to are the rotten dates, the worst of the dates. You know the part of the batch that's the worst part, that some would cast aside, that the Prophet (ﷺ) would spend a day, and you could see that it was affecting him,
if you were paying attention to him (ﷺ), to the point that he couldn't even find some of the worst of the dates to put in his stomach (ﷺ). So this is our messenger (ﷺ),
and this makes his character that much more inspiring, and I want you to appreciate the people of Gaza, as you are seeing their inspiring character, their ability to say what they're saying, their ability to be steadfast,
all of that is not just while the airstrikes are falling upon them, but for most of them, they are not finding a loaf of bread, or a proper sip of water. May Allah (ﷻ) bless them,
and may Allah (ﷻ) increase them in every single way. Allahumma ameen. But that's another reason for us to take inspiration from them, because of the ju', the type of hunger that they are facing. May Allah (ﷻ) elevate them.
Allahumma ameen. Now, in terms of using hunger against the messenger (ﷺ), and against the early Muslims, they face this most prominently in two situations. The first time is in Mecca,
and subhanAllah, you read the timeline, and it also relates to our day and age. The boycott of Banu Hashim and Banu Muttalib was for three years,
and the Meccans decided to use this as a tactic to kill off the Prophet (ﷺ) and his companions, or to get them to buckle in hunger, and renounce the message in hunger,
because they thought it was the least messy way to kill them, or to get them to renounce their faith. Psychological warfare, right? It's a crime then, and it's a crime now.
The idea was, if we cut off their food and drink for long enough, and the Prophet (ﷺ) hears the children crying at night, and the mothers become unable to breastfeed their children,
and they cannot even take care of their animals, then eventually, one of two things will happen. Some of them will die, and some of them will renounce their faith, and there is no blood on the scene.
This is what makes it such an evil tactic. When did they choose to boycott the Prophet (ﷺ) and his companions? Can anybody tell me what was the incident that came right before that incident? Because it is very significant.
What was the incident that came right before that incident? When do you think the Muslims had their highest morale in Mecca? What is a day that you can think of that the Muslims had their highest morale?
Raise your hand so I can actually get, yeah. Isra and Mi'raj is afterwards, so it's after the boycott. So prior to the boycott, when do you think the Muslims had their highest day of morale? There weren't many of them.
Yeah. The day Umar (رضي الله عنه) accepted Islam. The day Umar (رضي الله عنه) accepted Islam, the Muslims came out in Mecca, and they marched for the first time.
Publicly declaring their faith, unafraid, right? The first time the Muslims could be present, that was a morale boost.
The first time the Muslims could walk together and say, la ilaha illallah, allahu akbar, that was a morale boost.
The boycott happened literally a few days after that. Because they wanted to break their spirit. SubhanAllah, it's so much more significant when you think about that.
Their morale was high, and there is no way to break a people's spirit like hunger. Where they start to act out of character, right? And they start to show not signs of strength, but signs of weakness.
They wanted to break the spirit of the Muslims because after Umar (رضي الله عنه), they became the most threatening because of their resilience.
The beatings didn't work, the persecution didn't work, we've got to try something else. Their spirit is high. And so the incidents comes right after the Islam of Sayyidina Umar (رضي الله عنه).
And subhanAllah, it's as if you're thinking about Qita'a, Gaza, the Gaza Strip. Where did they put them? In Shi'ab Abu Talib, in a single valley where they could be encompassed from every direction.
What was the logic of that? Abu Jahl wanted to ensure that there was no route for food or drink to reach them. Not from in front or behind or from the right and the left.
Shut them off from all directions and threaten the people from trading with them or from taking anything to them.
Isolate them entirely from their extended tribesmen, from every single outsider and insider. Cut them off. And so they were in Shi'ab Abu Talib. And by the way, physically, I've actually been to Shi'ab Abu Talib.
Obviously now it's like another neighborhood, right? But you think about it and you say subhanAllah, the geography of Mecca, which obviously is going away with the buildings and things of that sort. The flattening of mountains, but the geography of it.
There's something incredibly demoralizing about being stuck in a valley this way. For three whole years. And the main tool against them was hunger. Starving them.
And the Prophet (ﷺ) would hear the moaning at night of children and people of old age.
And more so than anything else in his own household (ﷺ). As Khadijah (رضي الله عنها), the most noble person, the most noble of women, was forced to eat leaves.
And Khadijah (رضي الله عنها) herself would eventually succumb to the health consequences of that boycott. So she would die shortly after that boycott.
And as many scholars say, as a result of the malnutrition on her body, because she was older, (رضي الله عنها), and this was harder for her to bear. And she would pass away as a result of it, (رضي الله عنها).
Of course, Abu Talib as well, within just a few days of Khadijah (رضي الله عنها). For three years, they were in this concentration camp. For three years, they were cut off from everyone.
Sa'd ibn Abi Waqas (رضي الله عنه), he gives you the story that tells you how hungry they were. He said, I went out one night to urinate, to use the bathroom, to relieve myself.
And he said, I was so hungry, and as I was urinating, I realized that my urine, and this is a very vivid narration. He said it was hitting a harder surface. And then I saw what it was hitting, and I realized it was a dried camel skin.
He said, I took it, and he said, I cleaned it off, and I crushed it, and I stirred it, and I turned it into my food for three days. Sa'd ibn Abi Waqas.
Who greater than, this man is one of Ashara al-Mubashshireen bil-Jannah, one of the ten people promised paradise. And this was the test. He's remembering, that's how bad it got for us.
That we had to crush things that were not even edible, and turn them into food for ourselves, until Allah (ﷻ) relieved us of that pain.
Now what is the punishment of those who inflict hunger? Pay attention to a narration that you've all heard. Hadith of Abu Hurairah (رضي الله عنه), and Ibn Omar (رضي الله عنهما). Where the Prophet (ﷺ) said,
عُذِّبَتْ امْرَأَةٌ فِي هِرَّةٍ أَمْسَكَتْهَا حَتَّى مَاتَتْ مِنَ الْجُوعِ That a woman was thrown into hellfire because of a cat. What did she specifically do?
She held that cat away from food. فَلَمْ تَكُنْ تُطْعِمُهَا So she would not feed the cat herself. وَلَا تُرْسِلُهَا فَتَأْكُلْ مِنْ خَشَاشِ الْأَرْضِ
And she would not let the cat go to eat on its own from whatever it could find roaming the earth.
So subhanAllah, the crime of this woman that earned her hellfire was prohibiting a cat from food. You know, forcing upon it al-ju'.
There's another narration about the same woman that's even more vivid. It's a narration of Asma bint Abi Bakr (رضي الله عنها). She says that the Prophet (ﷺ) said, دَنَتْ مِنِّي النَّارُ That hellfire was brought close to me.
حَتَّىٰ قُلْتُ أَيْ رَبْ وَأَنَا مَعَهُمْ And so I said, Ya Allah, am I to be of its inhabitants? It's being brought so closely. And the one person the Prophet (ﷺ) saw in this incident.
فَإِذَا امْرَأَةٌ حَسِبْتُ أَنَّهُ قَالَ تَخْدِشُهَا هِرَّةٌ Asma (رضي الله عنها) is saying, the Prophet (ﷺ) said, I saw a woman and I think it's as if he said
that a cat was scratching her. SubhanAllah, look at the payback, look at the revenge. Look at how Allah (ﷻ) takes revenge on this woman. The cat scratching her. And she is in hellfire.
And the Prophet (ﷺ) said, أَيْ رَبِّ مَا شَأْنُ هَذِهِ Oh my Lord, what is it with this woman? What is it with this woman? And the Prophet (ﷺ) was told that this was a woman that took a cat and prevented it from food until it died.
حَتَّى مَاتَتْ جُوعًا Until it died out of hunger. If this is the case, of course, of doing so to a cat, what of the case of people who do this to human beings? What about those who do this to believers?
What about those who do this to the best people on earth? Allah (ﷻ) وَمَا كَانَ رَبُّكَ نَسِيًا And of course the second time was the Khandaq where for a month they ran out of their food supplies and they left Madinah
as they were behind the trench. And this is where the Prophet (ﷺ)'s hunger was most described, where it was most pronounced (ﷺ). Because the Prophet (ﷺ) did not eat even as the companions. And this was a mindset, by the way,
that the Messenger of Allah (ﷺ) taught in terms of leadership. Abu Talha says about that time شَكَوْنَا إِلَى رَسُولِ اللَّهِ (ﷺ) الْجُوعَ That we complained to the Prophet (ﷺ) about our hunger and he says
وَرَفَعْنَا عَنْ بُطُونِنَا عَنْ حَجَرٍ And we exposed our stomachs and we showed the Prophet (ﷺ) that we had stones tied to our stomach. فَرَفَعَ رَسُولُ اللَّهِ (ﷺ) عَنْ بَطْنِهِ عَنْ حَجَرَيْنِ So the Prophet (ﷺ) exposed his stomach and he had
two stones (ﷺ) tied to his stomach because his hunger was the most severe. (ﷺ) And this was of course the mindset that then is transported to Umar ibn Khattab (رضي الله عنه)
in the most difficult moments of the famine where the house of Umar was the home in which there was the least food as people were dying from hunger but because of his strength he somehow managed to survive that difficult famine. (رضي الله عنه)
(رضي الله عنه) Last thing I'll leave you with in this regard are the duas that we learned from the Prophet (ﷺ) about hunger. To give us that perspective and of course we make these duas for our brothers and sisters as well and we take
the lesson of what these duas actually imply. The first of them by the way is not specific to hunger but it is about poverty and what poverty can drive people to, good people to. What poverty can drive
good people to do. And that is the dua that you say every single morning and every single evening. اللهم إني أعوذ بك من الكفر والفقر وأعوذ بك من عذاب القبر Oh Allah I seek refuge in you from
disbelief and poverty. من الكفر والفقر. وأعوذ بك من عذاب القبر. And I seek refuge in you from the punishment of the grave. The Prophet (ﷺ) tying kufr and faqr. Disbelief and poverty. And Imam al-Nawawi
(رحمه الله) وابن حجر (رحمه الله) they have powerful commentaries on this. Of them is that the Prophet (ﷺ) put kufr and faqr in the same station to show that just as you are seeking
to remove disbelief from the earth, you should have that same seriousness in eradicating poverty. So putting kufr in the same category of al-faqr. That's number one. Number two, that it sometimes could be that al-faqr could lead to kufr.
That poverty could lead a person to disbelief if it becomes severe enough which is why we should have a spiritual imperative to not let people get to that breaking point in their lives. When you have the opportunity,
you're not just saving their bodies, you could also be saving their souls. So it doesn't become a fitna for them if they struggle with poverty too much. But then I want to leave you, subhanAllah, with the specific du'a of the Prophet (ﷺ) against al-ju'.
Because it's very powerful. And it's actually a chapter in some of the books of hadith, Bab al-ta'awud min al-ju'. The chapter of seeking refuge from hunger. You'll find it in Ibn Majah, you'll find it in Sunan al-Nasai, that this is actually a chapter.
And there's a narration, and none other than Abu Hurayra (رضي الله عنه) who would narrate this, the hungriest companion of the Prophet (ﷺ), would know a du'a that he heard from the Prophet (ﷺ) against hunger. He said that the Prophet (ﷺ)
كان رسول الله (ﷺ) يقول The Prophet (ﷺ) used to say, what do you take from that implication from a hadith? He used to say means that it was a frequent du'a for the Prophet (ﷺ) He used to say means that it was a frequent du'a
of his (ﷺ). He used to say, اللهم إني أعوذ بك من الجوع اللهم إني أعوذ بك من الجوع اللهم إني أعوذ بك من الجوع اللهم إني أعوذ بك من الجوع Now by the way, some of us are thinking, that's not a possibility for us.
Many hungry people thought like you one day. Right? They thought hunger would never, you know, yeah we can just go to the grocery store, we can order. We don't think of that as a possibility for us, but many hungry people never thought that they would find
themselves in this situation, so even making this du'a now when you have no fear of hunger is actually a good du'a by the way. It's actually a good du'a to make. Okay? So you learn this du'a insha'Allah ta'ala, and you think about its implications. قال (ﷺ)
اللهم إني أعوذ بك من الجوع فإنه بئس الضجيع Oh Allah, I seek refuge in you from hunger because it is the worst of companions. It's the worst companion
to have, is the companion of hunger. اللهم إني أعوذ بك من الجوع فإنه بئس الضجيع وأعوذ بك من الخيانة فإنها بئست البطانة And he said (ﷺ), and I seek
refuge in you O Allah from being treacherous, from being one who betrays because that is the worst thing to hide inside of your heart. SubhanAllah This du'a, like every
other du'a of the Prophet (ﷺ) has a heavy implication. The worst thing you can put, the worst thing you can have in terms of the physical state is that you have an empty stomach. And the worst thing you can fill your heart with
is treachery, الخيانة The worst situation you could have with your stomach is that there is nothing to put inside of it, and the worst thing you could conceal inside of you is الخيانة, is treachery And of course, many people
and this is a sad reality people become treacherous or they start to inculcate corrupt practices sometimes out of hunger, out of the necessity of hunger. Some people steal out of hunger. There is the whole
lesson that we have from Umar (رضي الله عنه) in lifting the حَد lifting the punishment of theft in a time where some people were indeed stealing out of hunger. That doesn't reduce the severity of the sin. It's just a reality and Allah (ﷻ) understands
who He created and how He created us. So the Prophet (ﷺ) feared more than physical poverty, spiritual poverty and he taught us to have that mindset as well (ﷺ) and so the du'a
once again, اللهم إني أعوذ بك من الجوع. Let's say it together insha'Allah اللهم إني أعوذ بك من الجوع فإنه بئس الضجيع وأعوذ
بك من الخيانة فإنها بئست البطانة Oh Allah I seek refuge in you from hunger for it is the worst of companions and I seek refuge in you from
treachery for it is the worst thing to conceal in our hearts May Allah (ﷻ) protect us from hunger and its effects May Allah (ﷻ) protect us from poverty and its effects May Allah (ﷻ) protect our brothers and
sisters in Gaza. May He preserve their spirits, may He preserve their bodies and our hungry brothers and sisters all over the world. May Allah (ﷻ) nourish their bodies and nourish their souls continue to allow them to be inspired
and inspiring. May Allah (ﷻ) elevate them in this life and the next. اللهم آمين. أقول قولي هذا. وأستغفر الله لي ولكم وصلى الله وسلم وبارك على نبينا محمد وعلى آله وصحبه أجمعين. والسلام عليكم ورحمة الله وبركاته
May Allah (ﷻ) protect us from hunger and its effects May Allah (ﷻ) protect our brothers and sisters in Gaza. May Allah (ﷻ) nourish their bodies and their souls. May Allah (ﷻ) elevate them in this life and the next. May Allah (ﷻ) nourish their bodies and their souls continue to allow them to be inspired
and inspiring. May Allah (ﷻ) elevate them in this life and the next. May Allah (ﷻ) nourish their bodies and their souls continue to allow them to be inspired and inspiring. May Allah (ﷻ) elevate them in this life and the next. May Allah (ﷻ) elevate them in this life and the

































































































































































































































































































