Continuation of the benefits of the hadith of Jabir ibn 'Abd Allah: He said, "I witnessed the prayer with the Messenger of Allah (peace and blessings be upon him) on the day of 'Id. He began with the prayer before the sermon, without an adhan or iqamah. Then he stood leaning on Bilal, and he ordered the people to fear Allah, urged them to obey Him, and preached to them and reminded them. Then he went until he reached the women, and he preached to them and reminded them. He said, 'Give in charity, for most of you are fuel for the Fire.' So a woman from the middle of the women, with dark cheeks tinged with red, stood up and said, 'Why, O Messenger of Allah?' He said, 'Because you are the ones who complain a lot and deny the rights of your husbands.' So they began to give in charity from their jewelry, throwing it into Bilal's garment from their earrings and rings."

The Shaykh : This indicates that charity is among the means of salvation from the Fire.
It also contains evidence that it is not obligatory for a woman to cover her face, due to his statement: Because "dark cheeks tinged with red" means that they are black with a reddish tint, and this indicates that Jabir saw her, so it would be evidence for the permissibility of a woman uncovering her face, even in gatherings and assemblies. This is what some scholars said. However, we say: If a hadith is ambiguous in relation to explicit hadiths, the ambiguous one must be interpreted in accordance with the explicit one, because the explicit one is decisive. The correct view is that a woman uncovering her face in the presence of non-mahram men is not permissible, because of the fitnah involved, and for other evidence mentioned in books that have researched this issue.
What was mentioned is interpreted either as referring to an elderly woman, for an elderly woman has no blame if she uncovers her face, due to the statement of the Exalted: , or it is interpreted as having occurred before the obligation of hijab, because the people had two states: the first state was before the revelation of hijab, which was uncovering the face, and then the obligation of hijab was revealed.
Among the benefits of this hadith is the permissibility of asking a scholar about a difficult matter, because they said, "Why, O Messenger of Allah?" But was their question here a question of objection, or a question where they wanted to ward off what would make them among the most people of the Fire? The answer is the second: they asked about it in order to avoid it. There is no doubt about this; it was not an objection to the statement of the Messenger (peace and blessings be upon him).
Among the benefits of this hadith is that it is not befitting for a person to complain excessively, but rather he should be patient and seek reward from Allah, and not be like a woman who, whenever something happens to her, comes to complain. This is a mistake. The sane person and the decisive man endures and pushes through with this until what afflicts him is removed. As for remaining in a state where, whenever something happens to him, he comes to complain, this is a mistake, due to the lack of patience involved and the harm caused to the one to whom the complaint is directed.
It also contains a condemnation of one who denies the rights of his companion and constant associate. The meaning of "denies it" is that he rejects his right and does not fulfill it. Women are likewise, because in the majority of cases, a woman does not fulfill what is obligatory upon her toward her husband. If he treats her well for her entire life and then treats her badly once, she says, "I have never seen any good from you."
It also contains the virtue of the women of the Companions, because when the Prophet (peace and blessings be upon him) urged them to do so, they began to give in charity from their jewelry. It also contains evidence for the permissibility of a woman disposing of her wealth without her husband's permission, due to his statement: "Give in charity from your jewelry," even though jewelry is something in which the husband has an interest. And yet, the Prophet (peace and blessings be upon him) did not prevent them from giving in charity. Some scholars used this hadith as evidence that there is no zakah on jewelry, due to his statement: But there is no indication of this whatsoever. Where is the indication? If I said to a person who owns livestock, on which zakah is obligatory by consensus, "Give in charity, even from your livestock," would that indicate that it is not obligatory? It does not indicate that. But, glory be to Allah, when a person holds a belief before seeking evidence, he may go astray in his reasoning.
It also contains the permissibility of spreading a garment to place charity and donations in it. However, if something else is available, that is sufficient, such as if a person carries a box or ... or something similar or a bag; that is sufficient. But perhaps Bilal had not prepared for this, and did not think that this would happen.