Explanation of the hadith of Abu Dharr (may Allah be pleased with him): (My ummah's deeds, their good and their bad, were shown to me, and I found among the good of their deeds that harm is removed from the path . . . ).

The Shaykh : The hadith that follows it, which is also an authentic hadith from Abu Dharr, in which he said: The Messenger of Allah (peace and blessings be upon him) said: .
In this hadith, the Messenger of Allah (peace and blessings be upon him) tells us about some of what he witnessed of the path that is known among the Sufis as the path of unveiling. This unveiling is specific to the Messenger (peace and blessings be upon him). As for what is said to be a characteristic of the Sufis or the prominent among them, that is not established. This is only established for the Messenger (peace be upon him) in many incidents, one of which is in this hadith. The Messenger of Allah (peace and blessings be upon him) says: This showing is a showing by the path of unveiling, and much of this kind of showing occurred to the Messenger (peace be upon him). For example, he (peace and blessings be upon him) was praying the eclipse prayer, standing as the imam for the people, when his Companions were astonished when they saw the Messenger of Allah (peace be upon him) moving forward, extending his hand as if he wanted to take something, but he did not take anything. Then the Messenger of Allah (peace be upon him) quickly retreated behind him until the row behind him retreated, and the rows became intermingled because the Messenger of Allah (peace be upon him) had retreated. When the Messenger of Allah (peace and blessings be upon him and his family) finished the prayer, they asked him, and he (peace and blessings be upon him) said to them: . This is the unveiling and the manifestation for the Messenger (peace be upon him). Paradise was described to him in the wall of the mosque, so he saw Paradise and saw of its grapes. He (peace and blessings be upon him) intended to pluck a cluster from it, then he left it because it was prior in the knowledge of Allah (Mighty and Majestic) that no one would eat from the fruits of Paradise in this fleeting world. Then he said: . This is a showing of the kind where the good deeds and bad deeds are shown to the Prophet (peace and blessings be upon him). Also of this kind is his saying (peace and blessings be upon him): The entire earth was folded for me, meaning it was folded for him So from this aspect, as a prophetic miracle and a miracle granted to a righteous person for the Messenger (peace be upon him), the good deeds and bad deeds of the Muslim ummah were shown to him. He saw in those good deeds and in those bad deeds; he saw in the good deeds that harm is removed from the path, so that is good. And conversely, the Messenger of Allah (peace be upon him) found among the bad deeds of the ummah spitting in the mosque without it being buried. One might find this expression strange regarding our mosques today, which are covered with carpets, rugs, and mats. How is it mentioned in this hadith that among the bad deeds is spitting in the mosque? But it says "without it being buried." The meaning of this phrase "without it being buried" is that if it were buried, it would not be a bad deed. So how does this hadith include the permissibility of spitting in the mosque with burial, and the prohibition of spitting in the mosque and considering it a bad deed without burial? That is because the mosques at that time were covered with pebbles and fine sand, just as is the case today in the outer section of the Prophet's Mosque. The ground there is covered with sand, so if a person who is compelled to spit digs a small hole and then covers it up, then spitting is a bad deed and covering it up is a good deed. And its explanation is: . So if one spits in a mosque covered with sand and earth, the expiation for that is covering it with earth. As for our mosques today, it is naturally not permissible for a Muslim to spit in them, because there is no way or means to cover and bury it. So this ruling that he (peace be upon him) considered a bad deed that is not expiated by burial is only for mosques that are not covered with sand. As for if the ground is sandy, then covering that phlegm is a good deed that erases the bad deed for you. The point of the last phrase of this hadith is the necessity of maintaining the cleanliness of the mosques and protecting them from what makes them disgusting or pollutes them. Therefore, it was among the etiquettes of the mosques in the early Prophetic era, and this is still adhered to in the two sacred mosques, the Meccan and the Prophetic, to this day, which is perfuming them with fragrance and fumigating them with agarwood. This is among the etiquettes that have been neglected in many of the mosques of the Islamic world today. Fumigating the mosques and perfuming them is what the Messenger of Allah (peace and blessings be upon him) commanded, because it is from the exaltation of the symbols of Allah (Blessed and Exalted is He). And Allah (Mighty and Majestic) says: . The important thing is that removing harm from the path is a good deed that was exemplified to the Messenger (peace be upon him) in this showing where the deeds of the ummah were shown to him.