Benefits of the Hadith: (The worst of people in the standing before Allah on the Day of Resurrection is the man who has intercourse with his wife and she with him, then he discloses her secret).

The Shaykh : In this hadith, there are benefits:
The first benefit: The prohibition of this act: that a person discloses the secret between him and his wife, such as saying: I had intercourse with her in such a manner or in such a manner, or when I had intercourse with her she screamed, or similar things that one is ashamed to mention. This hadith indicates their prohibition, rather, it indicates that they are among the major sins, because there is a warning in it. Now, an exception to this is: what is necessitated by need to clarify a legal ruling, such as: : This contains some disclosure of the secret, but it is for a legal need. Also, in reality, it is not detailed; it is general, not detailed. And there is no doubt that the detailed thing is greater than this. Yes.
And likewise, 'Umar ibn Abi al-Salamah asked him, and he was the Prophet's (peace and blessings be upon him) foster son, because the Prophet (peace and blessings be upon him) married whom?
His mother, Umm Salama: : He said to 'Umar: meaning his mother, .
And the two hadiths are in Muslim. And based on this, if the legal interest necessitates that what is not to be disclosed be mentioned, then there is no harm in it; it is permissible.
As for the one who does it by way of joking and amusement, saying I did such and such and did such and such, there is no doubt that it is forbidden.
Now, we remain with: Is the woman like the man?
The student: Yes.

The Shaykh : Yes?
The student: Yes.

The Shaykh : Yes, like the man by analogy, or is she included in the wording?
The student: Included in the wording.

The Shaykh : O people, I have never in my life heard a woman called a man except tonight, in your speech!!
The student: By analogy.

The Shaykh : By analogy, by clear analogy. And we cannot say this by way of example, because it is explicit that the ruling is for the man. But we say: The clear analogy, in which there is no doubt, necessitates that the woman is like the man, and that it is not permissible for her to disclose the secret between her and her husband, except if the need calls for it. If the need calls for it, such as if she wants to seek a ruling about her husband's condition during intercourse, that he is weak or similar to that from the issues in which there is a need to seek a ruling. Here we say: This is permissible. Why?
Because of the need for it, because the need calls for this clarification. One cannot know the truth except by this. So if the need calls for her to describe her husband's condition during intercourse or in cohabitation, then there is no harm and no blame, because the need calls for it.
As for if she says it by way of joking, like some women who sit, each describing her husband. Yes, this one says with him it is like the edge of a garment, and this one says: with him it is something else, and so on. Then this is not permissible.
Now, from the benefits of this hadith: That people have degrees with Allah, by His saying: So we take from "worst" that indicates preference.
And does that necessitate the differentiation of people in faith?
The student: Yes.

The Shaykh : Yes, why?
Because a person's standing with Allah is according to his faith. So in this hadith is evidence for what the people of the Sunnah and the community held regarding the differentiation in faith, and that people differ in faith.
And what the people of the Sunnah hold is that faith increases and decreases. The cause of its increase is obedience, and its decrease is disobedience. It has other causes, but this is not the place to mention them. But it increases and decreases.
And some of the people of the Sunnah said: It increases, and we do not say it decreases. We say it increases because Allah said: , and we do not say: it decreases.
But in this there is a consideration, because increase is not conceived except in contrast to decrease. How does this increase over that? It means the one over whom it is increased is deficient, without doubt.
Then the Prophet (peace and blessings be upon him) said: from the deficiencies of intellect and religion: So he affirmed the deficiency of the woman's religion.
Yes, from the benefits of this hadith: The affirmation of the Day of Resurrection. And what is the Day of Resurrection?
It is the day on which people are resurrected from their graves. And it is called, O Fu'ad, the Day of Resurrection, why?
The student: Because people are resurrected from their graves.

The Shaykh : This is one. Second?
The student: .

The Shaykh : This is the first.
The student: Justice is established.

The Shaykh : Yes, the second: That justice is established in it. Allah the Exalted said: .
The third: The witnesses stand in it: .
Now, from the benefits of the hadith, or resulting from the first: The obligation to cover what happens between a person and his wife. And this is taken from the first benefit.