And when what this verse contains of news; and of promise; and of warning; is stated; and understood; needing clarification in the forms of particulars, He reminded them - glorified and exalted is He - of the events in which their conditions were witnessed from victory when acting upon the stated promise; from patience; and piety; and the lack thereof when acting upon the understood; and their enemy's conditions were witnessed from distress during joy; and joy during distress; and this is rich in evidence; being from observations; indicating this with the conjunction 'and'; without mentioning it; addressing the most perceptive of His servants; and those closest to Him in rank; urging others to scrutinize; and to follow the evidence; without the slightest pause with the familiar; so He said (exalted is He): "And when"; meaning: "remember what confirms that from your past conditions; when you were patient; and you were pious (p-42) so you were granted victory; and when your victory distressed them in all of that; in the expedition of Abdullah ibn Jahsh to 'Nakhla'; then in 'Badr'; then in the battle of Banu Qaynuqa'; and so forth; "and remember when your companions did not remain patient; so they were afflicted; and when your misfortune pleased them in the incident of 'Uhud'; when "you arose"; meaning: O seal of the prophets; and most honorable of the messengers; "from your family"; meaning: from the noble city; early on Friday; to your companions in your mosque; to consult them regarding the polytheists; and they had settled at 'Uhud'; at the end of Wednesday; or on Thursday; to fight you"; and 'you arose' indicates a state; informing that the initiation of the cause is the initiation of its effect; so He said: "You will provide"; meaning: you will settle; "the believers"; meaning: early on Saturday; and He expressed by saying: "places"; indicating that he ﷺ advanced to everyone with steadfastness in their position; and instructed them not to do anything except by his command; especially the archers; then He mentioned the reason for that; so He said: "for fighting".

And when the decree was: "And He advances to them with the most eloquent words in strengthening the sayings and the actions"; He indicated (glorified and exalted is He) that much speech occurred from Him and from them during that time; both hidden and clear; by His saying: ﴿And Allah﴾; meaning: while the greatest King, to whom you are obedient; ﴿is All-Hearing﴾; meaning: of your words; ﴿All-Knowing﴾; meaning: of your intentions in that and other matters; so beware of Him; and perhaps He specifically addressed the Prophet ﷺ with delightful speech in reminding them; urging them; alongside what has been previously indicated regarding vigilance; exposing to them that they have lightened with those whom He mentioned; the matter of Buwath; until they rushed when they became angry to arms - as mentioned in the reason for the revelation of His saying (glorified and exalted is He): ﴿O you who have believed, if you obey a faction of those who were given the Scripture﴾ [Aali Imran: 100] -; so they stopped from the clear understanding; and pure thought; lightly regarding what their enemy intended for them; thus this entire warning was necessitated; and this is supported by His addressing them regarding the attribution of failure to them - as will come shortly -; and perhaps He specifically mentioned this battle in remembrance; without what I mentioned; that the conjunction 'and' indicated it from what they were supported in by victory; because rejoicing in the calamity is more indicative of enmity and hatred than sadness for what pleases; and the mention of it indicated the omitted; because the claimant in what preceded it is two things: the evening with goodness; (p-44) and the joy and delight in the calamity; so if the speaker proves the second, it is known - and it must be - that he omitted the proof of the first; and that he omitted it - and he is wise - for a reason; which here is the lack of need to mention it; due to its clarity by the indication of the context; alongside the conjunction 'and' to it; and what has preceded of it being not explicit in indicating hatred; as He (glorified and exalted is He) has mentioned "Badr" - as you see - after a definitive statement that will be mentioned; and He (glorified and exalted is He) has stated - as narrated by Al-Tabari and others - regarding the positioning at the beginning of the battle by consultation; "For when the disbelievers descended on the day of Wednesday, the twelfth of Shawwal; in the year three of the Hijrah; in the plain of 'Uhud'; the Messenger of Allah ﷺ waited for them what would come to him from revelation for the remainder of Wednesday; and Thursday; and the night of Friday; and the faces of the Ansar spent the night in the mosque at the door of the Prophet ﷺ guarding him; and the noble city was guarded; then he called the people on the morning of Friday; and consulted them regarding their affair; and informed them of his vision that night: 'the slaughtered cows; and the nick in his sword; and putting his hand in the fortified armor'; and his opinion was with the opinion of many of the companions; to remain in the city; for if they fought them in it, the men would confront them; and the women and children from above the rooftops; and Abdullah ibn Ubayy; the hypocrite; was on this opinion; and there remained some of those whom Allah honored (p-45) with martyrdom - among them the Lion of Allah; and the Lion of His Messenger; his uncle Hamzah ibn Abdul Muttalib - may Allah be pleased with him -; urging him ﷺ to go out to them; until he responded; so he entered his house; and wore his armor; after he prayed the Friday prayer; and they regretted forcing him ﷺ; while revelation was coming to him; so when he went out to them, they informed him; and asked him about staying if he wished; so he said: "It is not appropriate for a Prophet when he has worn his armor to lay it down until Allah judges between him and his enemy."

And in a narration, "until he meets"; he came to the two Shaykhs - and they were Uthman - and he presented his army with them; and he finished with the setting of the sun; and the polytheists saw him when he descended with them; and that night he appointed Muhammad ibn Maslamah as his guard; and the polytheists appointed Ikrimah ibn Abi Jahl as their guard; then he set out in the early hours of Saturday night; and he summoned the guides to march ahead of him; and the time for the Fajr prayer arrived in the round; and they were where they could see the polytheists; so he ordered Bilal - may Allah be pleased with him - to call the adhan and establish the prayer; and he prayed the Fajr with his companions in rows; then Abdullah ibn Ubayy withdrew with a third of the army; he returned and said: "The youth have obeyed; and those who have no opinion; and they have disobeyed me; and we do not know why we are killing ourselves?!" And Abdullah ibn Amr ibn Haram followed them; Abu Jabir ibn Abdullah - one of the Banu Salamah; and one of those who were martyred on that day - and Abdullah spoke to him earlier; calling upon them by Allah to return; but they did not return; so he said: "May Allah distance you; Allah will suffice His Prophet ﷺ from you;" and he returned; and he met the Prophet ﷺ arranging his companions; and two groups of the remaining ones - the Banu Salamah; the clan of Abdullah ibn Amr; and the Banu Harithah - nearly faltered; due to the return of the hypocrites; then Allah (Exalted) strengthened them; and the Prophet ﷺ descended the valley from "Uhud"; and he turned his back and his army towards "Uhud"; and his companions were mobilized; and he said: "Let no one fight until we command him"; and he appointed a group of archers; and he stationed them at "Aynayn" - a hill there behind them -; and he instructed them not to change their position until he commanded them; whether it was for him or against him; until he said to them: "If you see us being taken by the birds, do not assist us; and if you see us defeating them, do not share with us in the spoils; and shoot the horses away from us if they come from behind us"; and the standard bearer of the polytheists advanced; and he sought a duel; so a man from the Muslims advanced to him; and the Muslim killed him; and another carried him; and he advanced and was killed; and they did this one after another; until they completed ten; all of them were killed; and when the hearts of the polytheists were broken by the continuous killing of the standard bearers; the Prophet ﷺ commanded his companions; so they charged; and they defeated the polytheists; and they left their army; and their women; and the cavalry, whenever they came from behind the Muslims, the archers shot them with arrows; they returned; and when the companions - may Allah be pleased with them - fell into plundering the army; the archers left their position; and their leader forbade them; and warned them against disobeying the command of the Messenger of Allah ﷺ; but only about ten of them obeyed him; so the cavalry came; and they killed those who remained of the archers; then they came upon the companions - may Allah be pleased with them - from behind them; while they were plundering; and they hastened to kill them; and Iblis called out: "Indeed, Muhammad has been killed"; so the companions - may Allah be pleased with them - fled; and only a few remained with the Prophet ﷺ; between ten and thirty - according to differing reports; and the enemy continued to try to defeat them; and Allah (Exalted) protected him; and defended him; until the sun approached the west; and Allah turned the enemy away; and the Prophet ﷺ buried the martyrs; and arranged his companions - may Allah be pleased with them - and praised Allah - the Mighty and Majestic - with a great praise; in which he mentioned His favor - glorified is He - and His justice; and that the kingdom is His; He manages it as He wills; and he returned to the noble city; and he had been wounded in places on his face - by my soul is he; and my father and mother; and my face; and my eyes.