 as gifts by the gift-giver al-wahab Allah subhanahu wa ta'ala other fadail must be earned they're acquired Imam al-Ghazali says at the end of the day everything is Wahby everything is from Allah subhanahu wa ta'ala anyway but there are some virtues that require discipline and we said last week that Imam Ghazali's theory of virtue is very similar to Aristotle in the method of habitus right, habituating the lower self to acquire these virtues but the raya, the talas, the end is very different for Aristotle in the nikamaki and ethics the talas is eudaimonia a fulfilled life or happiness or a life of contemplation to become a philosopher whereas for Ghazali it's wilaya proximity to the divine, sainthood, friendship with Allah subhanahu wa ta'ala now in the preface he says if someone has been blessed with even one or two of these qualities of perfection and nobility whether of lineage, beauty, power, knowledge forbearance, courage or generosity he is considered noteworthy and people use him as an example as a moral exemplar Imam Ghazali's heartfelt esteem of these qualities makes people who have them honored long after their bones have turned to dust so Imam Ghazali in his ihya he mentions or he affirms what are known as the four cardinal virtues the four principal virtues he calls them umahatul fada'il and these are courage and wisdom and temperance and justice so they are in arabic they are shaja'a which is epitomized by Abu Bakr Siddiq so each of the four caliphs epitomized is one of these virtues shaja'a, courage, and then umar, adhala, justice erthman is iffa, temperance and khikmah say na'ali these are the umahatul fada'il the cardinal virtues the principal virtues but these also must be refined according to Imam Ghazali that true virtue is in the middle it's the mean, the golden mean so true courage in other words courage it has two extremes so the virtue is in the middle to one extreme is excessive courage right, this is ifrat ifrat and tafreet, too much courage excessive courage this is not considered a fada'il it's not considered a virtue, it's a vice so someone for example who has tahawar or foolhardiness someone who's a reckless that's not courage so for example um you see somebody mugging someone with a gun on the street it's probably not a good idea to confront that person directly because you're going to put yourself in danger so it's probably a better decision to just call the police with your cell phone actually approaching that person and trying to stop the mugger is actually not considered courage but rather recklessness and that's a vice and then you have the other extreme where there's deficiency in courage tafreet and that's cowardice jubun even with wisdom so the point here is that a true virtue is to know when and how to act that's a true virtue when and how to act and then to follow a moral exemplar so as we said each of the four caliphs epitomize one of these virtues and the prophet sallallahu alaihi sallam epitomizes all of them but even with wisdom there are excesses excess wisdom is called makar or deceit tricksterism and in many cultures around the world tricksterism is actually lauded it's praised if you can if you can fool someone and get away with it and somehow get their money then you're a clever person this type of thing unfortunately this is something that's found in cultures all around the world and in literature all around the world the trickster archetype it's found in the bible it's found in in greek mythology prometheus and other places as well and then obviously a deficiency of wisdom is called bala or stupidity right so these are the cardinal virtues ghazali also talks about the mystical virtues so these are cardinal virtues and then there are mystical virtues and these mystical virtues he considers them to be these stations that are bestowed by Allah subhanahu wa ta'ala these maqamat and the first one is repentance is toba that's the first station station of the spiritual path and the last one is so then along the path there's sabr and shukr and khawf and zuhud these 19 mystical virtues so qadi ayyadi continues so what can be said of the inestimable worth of someone who possesses all these qualities is the microphone working? so he's saying here it would be impossible for him to have granted them either by graft or guile such a person is only such a thing is only possible by the gift of Allah the Almighty so now he's going to list the various qualities praiseworthy qualities and virtues of the Prophet sallallahu alayhi wa sallam so prophethood bearing the message close friendship with Allah his love being chosen the night journey vision of him, nearness, proximity, revelation, intercession all the virtues, high degree the praiseworthy station the buraq, the ascension being sent to all mankind leading the prophets in prayer the witnessing of the prophets and their communities mastery over the descendants of Adam his being the bearer of the banner of praise bringing good news and warning his place with the one with the throne obedience, bearing the trust guidance, being a mercy for the worlds Allah is being pleased with him kawthar, being listened to or being obeyed the perfection of blessing on him pardon for past and future wrong actions the expanding of the breast the removing of his burden the elevation of his renown his being helped by a mighty victory the sending down of the sakina support by the angels his bringing the book in wisdom and the seven methani and the immense Quran his community being purified his calling to Allah the angels on him his judging between people and by what Allah showed him his removing the chains and burden from them Allah swearing by his name his supplication being answered inanimate objects and animals speaking to him the dead being brought to life for his sake the deaf hearing water gushing from between his fingers his turning a little into a lot the splitting of the moon, the sun going back his changing of the essence of things and here's a footnote for instance at the battle of Badr there was a companion named Ukasha whose sword had broken and the prophet sallallahu alayhi sallam picked up a piece of wood and said take this and fight with it and then Ukasha looked and it turned into a blade and they called it ala'un so changing the essence of things his being helped by terror this is a bad translation terror is a very loaded term nowadays this does not mean terrorism as we know it this means that this is from the khasais of the prophet sallallahu alayhi sallam that Allah would strike an intense fear and dread into the hearts of his enemies during the military expeditions sannu l-qiyi fi qulubilladina kafaru ru'abaa bima ashrakubillaa maa lam yunazil bihi sultana that Allah swt struck the hearts of the unbelievers or the shalikin with ru'abaa which is sometimes translated as terror I wouldn't use that translation anymore I mean that's what it means but terror again is a very very loaded term this verse is actually from surah number 3 verse 151 which does have a sababun nuzul according to the ulama it was revealed for a specific purpose imam at-tabri imam qurtubi mentioned that after the battle of Badr when the sahaba had suffered many casualties and they went back to medina the mushrikin felt emboldened initially and they planned on going into medina itself and then massacring everyone in medina but then Allah swt put this intense ru'aba this intense dread fear into their hearts and he said that's good enough let's just go back to Mecca so that's the context of the ayah and many times the prophet sallallahu wa sallam would dress and sought for an expedition and military engagement and the enemy would come near him and they would flee because Allah swt would put this intense fear and dread in their hearts he continues listing the prophet sallallahu wa sallam's qualities and praiseworthy station his knowing the unseen, the cloud shading him the glorification of the pebbles his removing pain his protection for people and so on and this is just some of what Allah gave him much more he says knowledge of his qualities can only be contained by someone who has given it and only Allah can bestow it there's no god but him add to this all the stations of honour degrees of purity, ranks of happiness, excellence an increase which Allah has prepared for him in the domain of al-akhira which cannot be numbered which intellects are unable to grasp and which confound the imagination so that's his preface and now we begin section 2 with his physical attributes so this is part of the aqidah of ahl al sunnah wal jama'a to believe that the prophet sallallahu wa sallam had the best khuluq and the best khalq in other words internal and external beauty so here we're talking about ethics and physical appearance and from the prophetic invocations of course the prophet sallallahu wa sallam says oh Allah just as you have made my external reality beautiful beautify my internal reality it's a beautiful du'a so he begins here he says there's absolutely no way to conceal the fact that the prophet is the worthiest of all mankind the greatest of them in position and most perfect of them in good qualities setting out to detail his qualities of perfection in the best way I can which has filled me with longing to call attention to some of his attributes sallallahu alayhi sallam may Allah grant him peace no may Allah illuminate my heart and yours and increase my love and your love for this noble prophet I mean that if you were to look into all those qualities of perfection which cannot be acquired and which are part of one's constitution you will find that the prophet has every one of them all of the various good qualities without there being any dispute about it among the transmitters of the traditions the beauty of his form and the perfect proportion of his limbs are related in numerous sound and famous traditions and then he names a bunch of transmitters Ali and Anas Ibn Malik and Abu Huraira and Al-Bara Ibn-u-A'aza bin Aisha Ibn-u-Abihala etc we'll go into many of these inshallah ta'ala inshallah ta'ala some of these are very well known some of them are not very well known he had the most radiant coloring deep black eyes which were wide set and had a sort of red tint to them long eyelashes a bright complexion and an aquiline nose aquiline means it was a slightly hooked nose aquila in latin means eagle it's like eagles beak it's also called a Roman nose in early Christianity the eagle was a symbol of strength and nobility the symbol of the Gospel of John was an eagle the Roman empires symbol was the eagle in ancient Greek mythology Zeus was symbolized by the eagle so the aquiline nose aquiline noses are cross-culturally viewed as beautiful and noble it's an immediate sign of nobility a physical sign it continued he had a gap between his front teeth it was a small gap his face was round with a wide brow and he had a thick beard which reached his chest his chest his chest and abdomen were of equal size so his stomach did not protrude sallaladhi sallam he did not have what we call a pot belly and this is something that's important because the prophet sallaladhi sallam is like I said physically he's the most beautiful therefore he's going to be the most healthy nowadays you have this thing going around where we're supposed to accept people as they are even if they're unhealthy unfortunately they're people who complain they have to buy two seats on an airplane because they're overweight well some people have sort of predispositions to weight gain and things like that so I'm not talking about that but a lot of this has to do with a lack of self-control and then they turn it into a civil rights issue just as black people had to sit in the back of the bus now I have to pay for two seats on an airplane it's not the same thing at all so obesity is unattractive because it's unhealthy and that person is literally dying so it's not attractive just as anorexia is not attractive because that person is literally dying so the prophet sallaladhi sallam his physical constitution avoided both of these extremes so you can draw a line from his chest down it was straight he was broad chested with broad shoulders large bones, large arms thick palms and soles, long fingers fair skin and fine hair from the chest to the navel so he had some mass so I tell the brothers he should lift some weights increase your muscle mass there are brothers I know that are pushing 30 that can't find wives they're good brothers but I don't know if I could have the heart to tell they look like they're 110 pounds and it's not really attractive to women it's just not beautiful so the prophet sallaladhi sallam is our example and he had large arms and a broad chest he had broad shoulders because that's the picture of beauty he was neither tall nor short but between the two in spite of that no tall person who walked with the prophet seemed taller than him his hair was neither straight nor curly when he laughed when he laughed and his teeth showed it was like a flash of lightning where they seemed as white as hailstones when he spoke it was like light issuing from between his teeth he had a well formed neck neither broad nor fat he had a compact body which was not fleshy al-Bara said I did not see anyone with a more beautiful lock of hair resting on a red robe the messenger of Allah Abu Huraira said I have not seen anything more beautiful than the messenger of Allah it was as if the sun was shining in his face when he laughed it reflected from the wall there's another hadith that he doesn't mention here from Sahih Muslim also related by Barab that the prophet sallalladhi sallam he said the prophet was middle height broad shoulder his hair hung down to his earlobes then he said and he was wearing a red mantle and then he said I did not see anything more beautiful than him he doesn't say I didn't see any human being or any man or I didn't see anything nothing in creation was more beautiful than him Jabir ibn Samur was asked was his face like a sword he replied no it was like the sun and the moon it was round that hadith is in Bukhari in muslim in her description um ma'bad is a aateeka bintu khaled so this is the context of this hadith and this hadith is in bay haqi that the prophet sallalladhi sallam when he was making hijra with Abu Bakr sadiq they stopped and rested in a town on their way to medina and this woman um ma'bad was a very very old woman saw him from a distance and then met him up close and she said uh from afar he was the most beautiful of people and up close he was the most handsome and then she said to her husband after the prophet had left you never get tired of looking at him right she was a very very old woman so the prophet sallalladhi sallam was very striking or you would say stunningly handsome right so many people are like that you just see them and it stops you and you forget what you're saying ibn abihala said his face shown like the full moon at the end of his description ali said anyone who saw him suddenly was filled with all of him so there was a heiba there was like this wadiness or gravitas or dignity people when they immediately saw the prophet sallalladhi sallam they were all struck by him and they just overcome it's like when you first lay eyes on the kaaba when you actually see the kaaba that first initial moment you're all struck by the spectacle sayna ali says this hadith is in the shama'illah tirmidi and then he says those who kept his company loved him but when you actually mixed with him got to know him then you the heiba is still there but then you started to love him almost immediately and some people are like this also you meet a perfect stranger there's something about their attitude after two minutes you think i love this guy he's such a nice guy masha'Allah he's a beautiful guy all who describe him say that they have not seen anyone like him either before or since i did not see before or after the likes of him i did not see before or after the likes of him i did not see before or after the likes of him there are many famous hadith he concludes the section here there are many famous hadith which describe him we do not take time here to give all of them we restrict ourselves to some aspects of his description and given a summary of them which is enough to serve our purpose section three is on his cleanliness his cleanliness so he begins here by saying the complete cleanliness of his body the sweetness of his smell and perspiration and his freedom from cleanliness and bodily defects by Allah which no one else enjoys and these were made yet more complete by the cleanliness dictated by the sharia and the ten practices of natural behavior so these are called the asharatun min al fitra there is a hadith in sahi muslim that names these basically ten practices of good hygiene right elsewhere another hadith are called the sunnah the ten practices of the prophet sallallahu alayhi sallam there are different versions of the hadith but in muslim from aisha clipping the mustache obviously this refers only to the men not allowing the mustache to go into the mouth it is considered very bad hygiene letting the beard grow the beard is a sign of rujuliya virility manliness prestige virility power it's proper for a man to have even a few hairs on his chin it shouldn't be out of control and untidy using a tooth pick or a toothbrush a very good hygienic practice of the prophet sallallahu alayhi sallam snuffing up water to the nose or rinsing the nose out very good practice for health reasons cutting the nails obviously good hygiene washing the knuckles by the hands or the joints right which is what we're told to do a lot nowadays do fist bumps now we're not allowed to shake hands anymore because of corona stuff plucking or trimming the hair of the armpit shaving or plucking or trimming the pubic hair cleansing oneself with water in the laboratory a lot of people don't do that by the way which is very strange to think about that but a lot of people don't do that using water after you use the bathroom very good hygienic practice axiomatic for us a lot of people don't do that the narrator forgot the 10th but he said it could be rinsing out the mouth it's a good practice it's like a form of a quick floss when you eat just rinse the mouth out any food particles will come out they suck and they cause infection and then one version has circumcision rather than letting the beard grow so different versions of the hadith but these are the 10 practices of the fitra or the 10 practices of the sunnah the 10 practices of good hygiene and healthy healthy living the messenger of Allah said the deen is based on cleanliness so he quotes this hadith the commentator says it's from ibn al-Hibban and it's da'if but there's a hadith in muslim it's this is in sahi muslim cleanliness is half a faith in this culture they say cleanliness is next to godliness and i said that i have not smelled amber, musk or anything more fragrant than the smell of a messenger of god sallallahu alayhi sallam it's hadith is in muslim intermidi jabr ibn samura said that the messenger of Allah touched his cheek so the prophet sallam the children playing and often times he just kind of pat them on the head sometimes he pat them like on the cheek like this so this happened to jabr he said the prophet touched my cheek and he said i felt a cool sensation and his hand was scented and he said it was like he drew his hand out of a bag of perfume that's what it smelled like when he touched my cheek this incredible coolness to it this incredible smell to it someone said no matter whether he had put scent on his hand or not if he shook a man's hand the fragrance would remain for the whole day one of my teachers said that after the isra wal-miaraj the scent increased it was a natural scent he had since birth but it got more intense after the lady of the isra wal-miaraj if the prophet placed his hand on the head of a child that child be recognized among other children by the fragrance he smelled his head right at the time of the tabi'een some of the sahaba were still alive were very old the tabi'een would actually line up at their doors just to like see like the man's head because they said the prophet's hand once touched it when he was a boy now he's an old man he's gray or he's bald they go and they smell his head they say i can still smell the fragrance hahaha the messenger of Allah slept in a rug in a house of anas and perspired anas's mother umsulaym brought a long-necked bottle in which to put his araq, his sweat when the messenger asked her about this she said we put it in her perfume hua min atiyab yatib she said it is the most fragrant of scents the best of perfumes bukhari and muslim in this great history al-bukhari mentioned that jabir said when the prophet went down a road anyone who followed him anyone who followed him knew he had passed that way because of his scent so the prophet went through like a path in the streets you can just follow his fragrance and know exactly where he went if he had a good sense of smell and then he says here ishaq ibn-u rahaway mentioned that the prophet's fragrance occurred without the use of perfume i don't know ishaq ibn-u rahaway ishaq ibn-u rahaway that's something that he mentions here from one of the scholars even without the use of perfume it's a natural scent muhammad ibn-u sad al-waqid described related that ayesha said to the prophet sallallahu alayhi salam when you come from relieving yourself we do not see anything noxious from you he said ayesha don't you know that the earth swallows up what comes out of the prophets that none of it is seen so he quotes this hadith this hadith is very much disputed though it's very much disputed lady does mention it here connected to this we have a hadith of say na'ali i washed the prophet's body so this is after the prophet had passed sallallahu alayhi salam and i began to look for what is normally found in a corpse but i did not find anything and then i said he's speaking to the prophet bi'abi he said may my father be ransomed al-tayyibu tibta hayyan wa tibta mayitan say na'ali is saying this to the prophet sallallahu alayhi salam as he's washing him that you were pure in life and pure in death he added a sweet smell came from him who's like i've never experienced this is in multiple hadith but some of the alama say there may be some weakness in this ibn-u madjah related abu davu al-haqim and others in buhari abu bukker kissed the prophet sallallahu alayhi salam after the latter's death and he said something to the same effect there was also the time when malik ibn-u sinan drank some of the blood of the prophet sallallahu alayhi salam at ghaswad ur-had he says he licked it up the prophet allowed him to do that and then said the fire will not touch you this hadith is in a tabarani this hadith is often attacked by like christian polemicists so something to remember about this hadith is this was not a command the prophet did not command malik to do this this was a spur of the moment thing that malik did in it it was out of love for the prophet sallallahu alayhi salam the prophet did not command him but he allowed him and he excused him for doing that it's interesting that christians would attack this christian apologist attacked this hadith there's a statement from issa alayhi salam in their source there's a very strange statement that they attribute to him in the gospel of john chapter 6 where he says unless you eat my flesh and drink my blood there is no life in you and catholics actually take that quite literally this is a command one of their seven sacraments is called the eucharist where they come together on sunday for the mass and they have bread and they have wine and something occurs during the process called transubstantiation which they actually believe that the holy spirit will change the essence of the bread into the literal body of god and then they eat it and then the wine into the literal blood of god and then they drink that right so this is something that they're commanded to do right so it's very ironic that they attack hadith like this because a companion on the day of orhood you know in that intense situation where the prophet is bleeding right that this companion basically jumped on the prophet and took some of the blood into his mouth out of love but nowadays because of the corona thing so when you go into a catholic church the priest is supposed to take it's a wafer he's supposed to put it right on the tongue but now the Vatican is saying that's not optimal because of the corona virus that's how germs get passed so he's supposed to put the wafer in the person's hand but then there are crumbs that come off and those crumbs they're saying wafer then that's literally literally it's not figurative the Protestants say figurative the Catholics are over a billion and a half and they say it's literal that's literally the body of god so then you have people wiping you know their hands on their pants and things like that so it's causing a lot of problems with Catholics right now this one's also something that's always attacked here something similar is related to that when a woman drank some of his urine and he told her you will never complain of a stomach ache so the hadith is in al-haqim then qadi iyad says he did not order any of them to wash their mouths out nor did he forbid them from doing it again then he says the hadith of the woman drinking the urine is sound ad-daraqutni follows muslim and bukhari i relate it in the sahih i couldn't locate this hadith in bukhari in muslim then i called one of my colleagues who is a hadith scholar and he said it's not in bukhari in muslim so i don't know what's happening here maybe this is a bad translation or qadi iyad it just seems to be mistaken here the hadith is found in at tabarani but nonetheless qadi iyad he goes on to say one was barakah and they disagree about her lineage some say that it was um-aiman who used to serve the prophet sallallahu alayhi wa sallam she said that the messenger had a wooden cup which he placed under his bed in which he would urinate during the night one night he urinated in it and when he examined it in the morning there was nothing left in it he asked barakah about that and she said i got up and i was thirsty so i drank it without knowing it was unintentional it was related by ibn jurayj and others so this like i said this hadith is in tabarani and most muhadithin consider it very very weak now many of us urlema do maintain however that the entire body of the prophet sallallahu alayhi wa sallam is tahr his entire body is pure so the question is about this hadith so his physical body is special that's from his khasais even on this issue there is no ijma that many other urlema maintain that all human excrement is negis and this is true of all the prophets because they are still human beings so allahu alayhi wa sallam qa'a the iyad also mentions the prophet was born circumcised with his umbilical cord cut is related that his mother he was born clean and there was no impurity on him what time is it i don't have much else to say so we'll finish that's the end of section 3 and then we'll do section 4 so section 4 his intellect eloquence and the acuteness of his faculties any questions or comments section 4 chapter 2 as for his ample intellect intelligence and acuteness of his senses his eloquence the grace of his movements and excellence of his faculties no doubt that he was the most intelligent and astute of people anyone who reflects on how he managed the inward and outward affairs of people and the politics of the common people and the elite and his amazing qualities and wonderful life not to mention the knowledge which flowed from him in the way he confirmed the sharia without any previous instruction experience or reading any books will have no doubts about the superiority of his intellect and the firmness of his understanding none of this requires confirmation because it has already been amply verified so you think about all of the different hats as it were that the prophet sallallahi sallam wore during his life as being a father as being the head of state as being a prophet all of these different things that he was doing as being a military commander as being a spiritual leader is really incredible remarkable which has led many as we know western scholars to conclude that really he is in a class by himself no one quite like him in all of history what is the famous book by Michael Hart 1978 the 100 most influential people ranking the prophet sallallahi sallam number one because nobody had the holistic impact that he had in all of history really when you think about it not even close I think I mean second place is very very distant mujahed said when the messenger of Allah sallallahu alayhi sallam got up for prayer he could see all those behind him as if they were in front of him and this is established in strong hadith in Bukhari Aqeem al-Sufuf wa inni arakum khalifadahri so he said establish the lines for prayer stand straight for indeed I can see behind my back this affords one commentary on the words wa taqallubaka fa sajdeen so here qadi iyadi quotes this verse he quoted it earlier and we quoted it earlier as well ibn Abbas's opinion about this and you're turning about in those who make sajda ibn Abbas's opinion is that this is a reference to the prophetical light that is being passed through salli haen from Adam alayhi sallam to Nuh alayhi sallam to Ibrahim alayhi sallam all the way to the prophet sallallahu alayhi sallam that the prophetic light was being passed this is one of the proofs that are used to indicate that there's no shirk in the immediate ancestry in the direct ancestry of the prophet sallallahu alayhi sallam but here he's quoting it for a different reason he's saying here taqallub wa taqallubaka fa sajdeen this is eyesight right and your ability to see those who are making sajda from behind his back and this is supported by another aya in the Quran surah al-Baqarah verse 144 taqalluba wajhika fissamaa that indeed we see you turning your face towards the sky or directing your eyes taqalluba wajhika taqalluba wajhika means to turn your eyes towards the heavens right so similar to the earlier masayih that this aya and asshu'ara verse 219 indicates the eyesight of the prophet sallallahu alayhi sallam and his ability to see behind him during the prayer the muwatha contains the words of the prophet and there's other hadithi quotes here I can see you behind me there's something similar from Anas Ayesha said the same thing adding from herself it is something extra which Allah gave him as an additional proof one of the variants has I can see whoever is behind me as I see whoever is in front of me another has I see the one behind my neck as I see the one before me the prophet sallallahu alayhi sallam could see as well in the dark as he saw in the light this hadith is in Bukhari sorry, it be haqi mentions this hadith and there may be some weakness in the isnaad there are many other sound traditions about the prophet sallallahu alayhi sallam seeing the angels he saw jibil alayhi sallam 600 wings on a throne between the heavens and the earth across the horizon he saw the shayateen in the sound traditions he was able to see the najashi in al-habasha the Christian king who had become Muslim by the way but he's not considered a sahabi because he did not see with his eyes the prophet sallallahu alayhi sallam but he's a tabiri he's a tabiri who lived at the time with the prophet sallallahu alayhi sallam so he could pray for him on the day that the najashi died the prophet sallallahu alayhi sallam he said so he said today a righteous man has died he was informed of this by jibil alayhi sallam so stand and pray for your brother in the same way he says he saw Jerusalem after his night journey so he was given some sort of ru'yaa vision an awakened state of the time because some of the koreish had gone there on caravans and they knew the description so they said well why don't you describe it so we can confirm that you were there so even though he was there Allah swt manifested like it was right in front of him like the Kaaba was right in front of him he was able to pinpoint describe these minute details and there's some other traditions that say that that they still didn't believe him and then he said okay the caravan will arrive there's one camel missing I saw it bolt away from them and then the caravan arrived Allah swt he also saw the Kaaba when he was building the mosque in Medina so this extraordinary ability to see things to hear things right Ahmad ibn Muhammad and others related to the prophet could see 11 stars in the Pleiades this according to Ahmad ibn Muhammad and others refers to the total which is physically possible to see with the naked eye one of them believed that this referred to as knowing about it however the clear meaning contradicts this and there's no impossibility of this having been done clear sidedness is one of the special traits of the prophet sallallahu alayhi sallam and one of their qualities Abu Huraira said that the prophet said when Allah the mighty manifested himself to Musa he was able to see an ant on a stone in the darkness of the night at a distance of 10 leagues this is in Tabarani therefore it is in no way impossible for a prophet to have been able to do what he had we have mentioned in this chapter after the night journey and the favor he received on seeing one of the greatest signs of his lord traditions have come down to the effect that he threw down Rukhana the strongest of the people of his time and called him to Islam and he was this Meccan wrestler he was the best wrestler he was a big huge guy and the prophet sallallahu alayhi sallam basically just kind of body slammed him a couple of times he did the first time Rukhana said how did you do that no one's ever done it so let me show you he did it again and then he became Muslim physical strength and then Abu Huraira said I did not see anyone who walked more swiftly than the messenger of Allah sallallahu alayhi sallam it was as if the earth rolled up for him we would exhaust ourselves and yet he was not tired at all and this hadith also mentioned something similar in the shema'il abima matim adi another of his qualities was that his laugh was only a smile when he turned to face someone he turned to face them directly or totally he would turn his entire body towards that person so he wouldn't turn like this he would speak to someone he was considered he would consider that sort of bad adab he would turn completely and when he walked he walked as if when he was done he would turn completely away and when he walked he walked as if he was coming down a slope so he would walk in other words he would walk with intention he'd walk as if he had somewhere to go he wasn't just walking around meandering around looked like he had nothing to do so the sahaba would have a hard time keeping up with him and it's also due to his perfect physical constitution perfect physical health he had just this vigor and strength about him so his walk was naturally fast so that's the end of section 4 so that's all I had planned on doing for today insha'Allah so we'll leave a little bit early unless we have some questions comments so next time I'm planning on insha'Allah getting to section 7 or 8