Continuation of the Explanation of the Hadith: (Abu Sa'id al-Khudri (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said:

The Shaykh : As for the hadith of Abu Sa'id, it is: to the end of it:
So we said: The word: and we are in its explanation, what is in its benefits, yes.
We said: "Shar" here is used in the sense of evil without superlative, and likewise "khayr," so it is said: this is good and this is evil, and from that is His saying, the Exalted: .
And it is used in the sense of the superlative name, i.e., the worst, and in that case it is said: where is the hamza?
It is said: It was deleted for ease, just as the hamza was deleted from the Glorious Name Allah, and just as it was deleted from "al-nas" (people) and its original form is "anas" and its original form is "ilah" (god).
The Arabs sometimes delete for ease from words, especially words that are frequently used.
And His saying: : The word "al-nas" (people) is from the words of generality, but it may be intended to mean specificity, i.e., that generality is not intended from the original. And here we distinguish between the specific general and the general intended to mean specificity:
The specific general: The speaker intended generality first, then excludes some of its individuals from the ruling. For example: : The children of this are general, but those who differ in religion from their parents are excluded by the Sunnah, for he does not inherit. We call "your children" a specific general, because its generality was intended and then it was specified.
As for the general intended to mean specificity: It was not intended to be general from the original, only the specific was intended by it, and for this reason it is not excepted from, unlike the first. The specific general is excepted from, meaning it admits exception, and the general intended to mean specificity does not admit exception because generality was not intended by it from the original. And from that is His saying, the Exalted: :
"Al-nas" (people) here is a general intended to mean the specific, because not all people in the east and west of the earth came to inform the Prophet (peace and blessings be upon him) that the people have gathered against them. And the second "al-nas" (people) is also intended to mean the specific, not all people gathered, so this is a general intended to mean the specific.
So the difference is that the specific general was intended to be general first, then some individuals were excluded.
And the general intended to mean specificity was not intended to be general at all, only that specific meaning was intended by it.
So here his saying (peace and blessings be upon him): : There is no doubt that generality is not intended by it, because what the Prophet (peace and blessings be upon him) mentioned includes what is worse than this, so the polytheists, the atheists, and the deniers are more severe than this, so it is a general intended to mean specificity. So what is intended by it?
I.e., the worst of people in disclosing the secret is the one who discloses this mentioned secret, and it is not in the sense of generality, even in the narration: : "Inna min shar" (Indeed, among the worst) does not intend generality either.
Those of this type, who are what?
They disclose the secret.
Good, and his saying: : Means if it is the Day of Resurrection, then people have degrees with Allah, as He said, the Exalted: , so what the Prophet (peace and blessings be upon him) mentioned will be among the worst of people in station with Allah.
And his saying: This is the predicate of the subject, the predicate of "shar" (evil). I said: The predicate of the subject or the predicate of "inna" (indeed), the predicate of "inna," because the stronger of the opinions of the grammarians is that the particles of negation operate on the subject and the predicate, as for the particles that make two parts accusative, the matter is clear, "dhan" (thought) and its sisters make two parts accusative, and as for those that make one of the parts nominative:
Some scholars say: What remains in the nominative case has no operation by the particle in it, like the predicate of "inna" and the subject of "kana" (was), and what changed is what the operator affected, but the correct is that it affects all of them.
So the man, we say: The predicate of "inna."
: "Iftada" (to have intercourse): Some scholars said: It is intercourse, and others said: Rather, it is seclusion even without intercourse. It is said: He "iftada" to him with such-and-such, meaning: He made it a private matter between him and her. Allah, the Exalted, said: And this second meaning is more comprehensive than the first.
And his saying: The intended meaning is the wife, the intended meaning is his wife, meaning with his wife.
: Means he discloses what she confided in him in this intercourse, he discloses it among whom?
Among the people, whether among the general public or among their private ones, even if it is with his father or his mother, then this falls under the hadith.