One originally means unity, and it is the one. Then it was used in general negation, equally applying to masculine and feminine, singular and beyond. The meaning of His saying, "You are not like any one of the women," is that you are not like a single group among the groups of women. That is, if you examine the community of women group by group, you will not find a single group equal to you in virtue and precedence. The same applies to His saying, "And those who believed in Allah and His messengers and did not differentiate between any of them." [Mawlana Mahmoud said: "Its meaning is that you are not like a single group among the groups of women. That is, if you examine the community of women group by group, you will not find a single group equal to you in virtue and precedence. The same applies to: 'and did not differentiate between any of them.'" Ahmad said: "What prompted this was to establish the superiority between the women of the Prophet, blessings and peace be upon him, and the groups of women, not their individuals: to match between the superior ones, because the first is a group, and it would have sufficed to carry the speech on one. The meaning would be more eloquent, and the estimation is: 'Not one of you is like any one of the women,' meaning: like one of the women. And it follows that the superiority of each one of them over each one of the individuals of women entails the superiority of their group over every group, and the reverse does not necessarily follow. So reflect upon this, and Allah knows best. The preference here is like that in His saying, 'Is the one who creates like the one who does not create?' and His saying, 'And the male is not like the female' in presenting the better when it comes to preference. A good point has been made regarding this, and Allah is the Grantor of success." He means among a single group of them, equalizing among all of them in that they are upon clear truth, if you fear Allah, if you desire piety. And if you are pious, then do not be soft in speech, meaning: do not be gentle in your words, like the words of the seducers and the immoral, so that the one in whose heart is a disease may become hopeful, meaning: suspicion and immorality. It has been read in the jussive, in connection with the place of the prohibition verb, that they are prohibited from being soft in speech. And the one with a sick heart is prohibited from hope, as if it were said: 'Do not be soft, so that he does not hope.' And Ibn Muhaisin read it with a kasra on the meem, and its way is to join the ya with a kasra and attribute the action to the pronoun of the speech, meaning: 'the suspicious speech may cause hope.' A speech that is known, far from the hope of the suspicious, with seriousness and roughness without being soft, or a good speech while being rough.