And when He, glorified and exalted is He, addressed the believers who have a place of defense, protection, and support by which He established the believing women in the land of migration, the trial occurred and faith was recognized. The Prophet, blessings and peace be upon him, was commanded after the ruling of their faith to take their pledge. He said: "O Prophet," addressing him with the description necessitating knowledge, and indicating the certainty of what he informs about their coming with the tool of verification, a sign of prophethood. He said: "When the believing women come to you," making their coming to him, blessings and peace be upon him, especially with migration, a confirmation for the application of the description upon them. "They pledge to you," meaning each one of them pledges "that they will not associate anything with Allah," meaning they will not commit shirk with any of the existing beings at any time. "With Allah," meaning the King who has no equal. "Anything," meaning any form of shirk in general.

And when shirk is the giving of the right of the King to one who does not deserve it, it is followed by taking the property of the owner without right, due to the nature of the situation allowing for this by the woman's ability to seize her husband's property and the difficulty of safeguarding it from her. He said: "And they will not steal," meaning they will take the property of others without rightful claim in secrecy. He followed this with the giving of the right of others to those who are not deserving of it, saying: "And they will not commit adultery," meaning they will not allow anyone to have intercourse with them without a valid contract.

And when adultery may be a cause for the existence or the elimination of a soul without its right, He followed it with the elimination of a soul without its right, saying: "And they will not kill their children," meaning through burying them alive, as previously mentioned in the context of the bees, and it is the same whether the child is from adultery or not.

And when he mentioned the killing of a soul without right or lawful reason, he followed it with what includes the creation of a soul unlawfully. He said, condemning it in a figurative manner by means of slander and what accompanies it by depicting it with its consequences and effects. This is because the evocation of the ugly and the depiction of its image is more effective in deterring from it. He said: "And do not bring forth slander," meaning a child from outside of marriage, which causes confusion in denying it from him. "They fabricate it," meaning they deliberately lie about it. He clarified the intended meaning and depicted it by saying: "Between their hands," meaning by carrying in the wombs. "And their feet," meaning by giving birth from the private parts. This is because the usual occurrence of a child, although it falls between the hands of its mother and her feet, is that it walks in front of her. This encompasses what may arise from suspicion or foundlings. And when he established these great sins, magnifying their matter due to the difficulty of avoiding them, he emphasized the prohibition of adultery in accordance with and as a necessity for what it leads to of evils, such as killing and lesser than it. He intensified the matter of lineage for what branches from it of causing suspicions and violating sanctities. He generalized the prohibition and said: "And they should not disobey you," meaning in any situation. "In what is good," meaning any matter, whether small or large. In mentioning it along with the knowledge that he, blessings and peace be upon him, does not command except with it, there is an indication that there is no obedience to a created being in the disobedience of the Creator. He placed the prohibitions before the commanded matters derived from what is good because refraining from vices is prioritized over adorning oneself with virtues. Preventing evils is more important than bringing about benefits: "So pledge allegiance to them," meaning commit to them what you promised regarding giving rewards to those among them who fulfill what they have obligated themselves to in obedience. And since man is a place of deficiency, especially women, He encouraged them, glorified and exalted is He, by saying: "And ask forgiveness for them," meaning ask Allah, the Greatest King, the Possessor of Glory and Honor, for forgiveness if there occurs from them any shortcoming, which is inevitable because no one can truly appreciate Allah as He deserves.

And when His greatness, glorified is He, prevented the great awe from His questioning what He had promised, He explained it by saying, returning to the greatest name so that it would not be thought to be concealed and restricted by the aspect of migration from women and similar matters, confirming what was inherent in humanity that they hardly leave the wrongdoer without punishment or reprimand, let alone the preference of increasing honor: "Indeed, Allah" meaning the One who has the attributes of majesty and honor. If people did not sin, He would bring forth a people who would sin, so they would seek forgiveness, and He would forgive them to manifest His attribute of honoring. "Forgiving" meaning the One who covers sins in essence and effect. "Merciful" meaning the One who bestows honor after forgiveness, as a favor from Him and an act of kindness. And He has indeed fulfilled this, glorified is He, and He has spoken the truth. And who is more truthful than Allah in speech? "So the women came for the pledge generally on the second day of the conquest at Al-Safa after His ﷺ completion of the pledge of the men. This verse was revealed while he was at Al-Safa. Umar ibn Al-Khattab, may Allah be pleased with him, stood below him pledging allegiance to them by his command and conveying to them on his behalf. And Hind bint Utbah was veiled and disguised among the women out of fear that the Messenger of Allah ﷺ would recognize her. When he mentioned polytheism, she said: 'By Allah, you are taking upon us a matter that we have not seen you take upon the men.' The men pledged allegiance that day to Islam and jihad. He said: "And let them not steal." She said: 'Indeed, Abu Sufyan is a miser, and I take from his wealth things, and I do not know if it is lawful for me or not.' Abu Sufyan said: 'Whatever you have taken from anything in the past and in what is not, it is lawful for you.' The Messenger of Allah ﷺ laughed and recognized her, saying: 'Indeed, you are Hind bint Utbah.' She said: 'Yes, so forgive me for what has passed; may Allah forgive you.' He said: "And let them not commit adultery." She said: 'Would a free woman commit adultery?' He said: "And let them not kill their children." She said: 'We raised them small, and you killed them when they were grown, and you know better than they do.' Her son, Hanzalah ibn Abu Sufyan, was killed on the day of Badr. Umar, may Allah be pleased with him, laughed until he fell back, and the Messenger of Allah ﷺ smiled and mentioned slander, which is to accuse a child of being from a husband who is not his. Hind said: 'By Allah, slander is indeed ugly, and you do not call us except to righteousness and noble morals.' He said: "And let them not disobey you in what is good." She said: 'We did not sit in this gathering with the intention of disobeying you in anything.' And the hand of the Messenger of Allah ﷺ did not touch the hand of a woman who was not lawful for him. Asma bint Yazid ibn Al-Sakan was among those pledging allegiance, and she said: 'O Messenger of Allah ﷺ, extend your hand so we can pledge allegiance to you.' He said: 'I do not shake hands with women, but I take their pledge.' And from Al-Sha'bi: 'He ﷺ called for a cup of water and dipped his hand in it, then they dipped their hands in it. And from him that he ﷺ instructed them in the pledge: "In what you are able and capable." She said: 'Allah and His Messenger are more merciful to us than ourselves.'