يَٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا جَآءَكَ ٱلْمُؤْمِنَٰتُ يُبَايِعْنَكَ عَلَىٰٓ أَن لَّا يُشْرِكْنَ بِٱللَّهِ شَيْـًۭٔا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَٰدَهُنَّ وَلَا يَأْتِينَ بِبُهْتَٰنٍۢ يَفْتَرِينَهُۥ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِى مَعْرُوفٍۢ ۙ فَبَايِعْهُنَّ وَٱسْتَغْفِرْ لَهُنَّ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ
O Prophet! If faithful women come to you, to take the oath of allegiance to you, [pledging] that they shall not ascribe any partners to Allah, that they shall not steal, nor commit adultery, nor kill their children, nor utter any slander that they may have intentionally fabricated, nor disobey you in what is right, then accept their allegiance, and plead for them to Allah for forgiveness. Indeed Allah is all-forgiving, all-merciful
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا۟ مِنَ ٱلْءَاخِرَةِ كَمَا يَئِسَ ٱلْكُفَّارُ مِنْ أَصْحَٰبِ ٱلْقُبُورِ
O you who have faith! Do not befriend a people at whom Allah is wrathful: they have despaired of the Hereafter, just as the faithless have despaired of the occupants of the graves.
English translation: Ali Quli Qarai
The sura closes as it opened, with a command of dissociation, framing between them the celebrated bay'at al-nisa'. Verse 12 has the Prophet accept the believing women's pledge on six terms — no polytheism, no theft, no adultery, no killing of children, no slander "forged between their hands and feet," and no disobedience "in what is right" — then seek forgiveness for them. Verse 13 forbids befriending "a people at whom God is wrathful," who "have despaired of the Hereafter as the disbelievers despair of the occupants of the graves."
On the pledge, the present sources are richly convergent. Tusi, Tabarsi and al-Mizan explain that women, though not fighters, were bound by covenant on what secures religion, person and marriage; all gloss the "slander between their hands and feet" as falsely ascribing another's child to the husband (a prohibition distinct from adultery), and all read "disobedience in what is right (ma'ruf)" broadly. Al-Mizan notes the disobedience is referred to the Prophet because the standard is the sunna he institutes; Tusi, Tabarsi, Qummi and Bahrani specify the ma'ruf as, in part, the ban on Jahili mourning (slapping cheeks, tearing collars, shearing hair, crying woe). On the manner of pledging, all agree the Prophet did not clasp the women's hands: Tabarsi cites 'A'isha (via Bukhari) that he pledged them by word only, and reports the alternative of a vessel of water into which he and they dipped their hands; Qummi and Bahrani give the vivid scene of the water-bowl and Umm Hakim's question about "the right." Tabarsi and Bahrani both preserve the Hind bint 'Utba dialogue upon al-Safa — her retort on theft (Abu Sufyan's stinginess), "does a free woman commit adultery?", and "we raised them small and you killed them grown" (her son Hanzala slain by 'Ali at Badr). Bahrani uniquely adds that Fatima bint Asad, 'Ali's mother, was the first woman to pledge and the first to emigrate to Medina on foot.
On v.13, al-Mizan, Tusi and Tabarsi identify the "people at whom God is wrathful" as the Jews (Tabarsi: poor Muslims were feeding them the community's intelligence), despairing of the Hereafter as resurrection-deniers despair of the buried. Bahrani alone supplies an esoteric ta'wil: a narration of 'Ali — "the wonder of wonders is between Jumada and Rajab!" — reading the verse's "occupants of the graves" in terms of the raj'a (the Return of the dead to strike God's enemies), linked to 17:6. (This raj'a reading is flagged for human review.) Tabarsi closes by noting the sura is sealed with the same command of dissociation with which it began.