The Prophet ﷺ stood up on the day of Eid al-Fitr and prayed. He began with the prayer, then delivered the sermon. When he finished, he came down and went to the women and reminded them while he was leaning on Bilal's hand, and Bilal was spreading out his garment into which the women were tossing charity.I asked Ata, "Was it the zakat of Eid al-Fitr?"He replied, "No, but rather charity they were giving at that moment. A woman would toss in her ring, and others would toss in their items."I asked, "Do you consider this an obligation upon the imam, that he should remind them?"He answered, "It is indeed an obligation upon them. What is wrong with them that they would not do it?"In another narration, I attended the Eid prayer with the Messenger of Allah ﷺ. He began with the prayer before the sermon, without any adhan or iqamah. Then he stood leaning on Bilal. He commanded the people to fear Allah, urged them to obey Him, admonished the people, and reminded them. Then he proceeded until he came to the women and admonished and reminded them, saying, "Give in charity, for most of you are the firewood of Hell."A woman from among the middle rows of the women, with darkened cheeks, stood up and asked, "Why is that, Messenger of Allah?"He answered, "Because you complain frequently and are ungrateful to your husbands."So they began giving from their jewelry, tossing into Bilal's garment their earrings and rings.
قام النبي ﷺ يوم الفطر فصلى، فبدأ بالصلاة، ثم الخطبة، فلما فرغ نزل فأتى النساء فذكرهن وهو يتو على يد بلال، وبلال باسط ثوبه يلقي فيه النساء الصدقة. قلت لعطاء: زكاة يوم الفطر؟ قال: لا، ولكن صدقة يتصدقن حينئذ، تلقى فتخها ويلقين. قلت: أثرى حقا على الإمام ذلك، ويذكرهن؟ قال: إنه لحق عليهم، وما لهم لا يفعلونه؟ وفي رواية: شهدت مع رسول الله ﷺ لصلاة يوم العيد. فبدأ بالصلاة قبل الخطبة بغير أذان ولا إقامة ثم قام متوكئا على بلال. فأمر بتقوى الله. وحث على طاعته، ووعظ الناس، وذكرهم، ثم مضى حتى أتى النساء فوعظهن وذكرهن فقال: تصدقن، فإن أكثر كن حطب جهنم فقامت امرأة من سطة النساء، سفعاء الخدين فقالت: لم يا رسول الله؟ قال: لأنكن تكثرن الشكاة، وتكفرن العشير قال: فجعلن يتصدقن من حليهن يلقين في ثوب بلال من أقرطتهن وخواتمهن.
Bukhari related it in "The Two Eids" (978), and Muslim in "The Two Eids" (885), both through Abdul-Razzaq, who said, Ibn Jurayj told us, who said, Ata informed me, from Jabir bin Abdullah, and he mentioned it. The wording given is Bukhari's, and Muslim's wording is close to it. The second narration was related by Muslim through Abdul-Malik bin Abu Sulayman, from Ata, from Jabir bin Abdullah, and he mentioned it. Nasai (1575) also related it from this route, and in it, "A woman from the lower ranks of women, with dark-cheeked complexion, said..."As for the phrase "the middle rank of women" (satat an-nisa), it is said, "This woman is among the satah of women," meaning among those of middling social standing and lineage. And "safaa" comes from "safah," which is a darkness in complexion. "Shakat," with a fatha on the shin, means complaint. "Ashir" means husband, in the form of "faeel" derived from "ushrah" (companionship/marriage), and "kufrahu" means denying his due right. The meaning is that women frequently complain about their husbands to people and deny the good these husbands have done for them."Aqrituhunna" comes from "qurt," which is a type of earring, its plural in small numbers being "aqritah." "Fatakhaha," and in another narration "fatakhataha," the "fatakhah" is a ring that women wear on their toes and fingers without a gemstone set in it. And "sifiat an-nisa," with a kasra on the sin and a fatha on the fa, refers to those of low standing among people.