And remember when you set out from your family in the city, and it was your setting out to Uhud from the chamber of Aisha, may Allah be pleased with her. It has been narrated that the polytheists camped at Uhud on Wednesday. The Prophet, blessings and peace be upon him, consulted his companions and called Abdullah ibn Ubayy ibn Salul, whom he had never called before. He consulted him, and Abdullah and most of the Ansar said: "O Messenger of Allah, remain in the city and do not go out to them, for by Allah, we have never gone out from it to an enemy except that we suffered from them, nor did they enter upon us except that we gained from them. So how can it be while you are among us? Leave them, for if they remain, they will remain in a bad place, and if they enter, the men will fight them in their faces and the women and children will throw stones at them. And if they turn back, they will turn back disappointed." And some of them said: "O Messenger of Allah, let us go out to these dogs, lest they see that we have turned back from them." The Prophet, blessings and peace be upon him, said: "I saw in my dream cattle being slaughtered around me, and I interpreted it as good. I saw a dent in the tip of my sword, and I interpreted it as defeat. I saw as if I had put my hand in a strong armor, and I interpreted it as the city. So if you see that you should remain in the city and call them (to fight), then do so." Then some men from the Muslims, who had missed Badr and Allah honored them with martyrdom on the day of Uhud, said: "Let us go out to our enemies." They kept urging him until he entered and put on his armor. When they saw that he had put on his armor, they regretted it and said:

What a terrible thing we have done! We advised the Messenger of Allah, blessings and peace be upon him, while revelation was coming to him. They said: 'O Messenger, do what you see.' He said: 'It is not appropriate for a prophet to wear the armor of his nation and then put it down until he fights.' He went out on Friday after the Friday prayer and arrived at the valley of Uhud on Saturday, the fifteenth of Shawwal. He walked on his feet and began to arrange his companions for battle as if he were aligning them with an arrow. If he saw a chest exposed, he would say: 'Step back.' He descended at the edge of the valley and positioned his back and his army towards Uhud. He appointed Abdullah ibn Jubair over the archers and said to them: 'Shoot at them with arrows so they do not come to us from behind.' Ibn Ishaq narrated in Al-Maghazi that Muhammad ibn Shihab, Asim ibn Umar, Muhammad ibn Yahya ibn Hibban, Al-Husayn ibn Abdul Rahman, and others from our scholars all narrated about the Battle of Uhud. Among their narrations, they said: The Messenger of Allah, blessings and peace be upon him, said to the Muslims on the day of Uhud: 'I saw cattle and interpreted it as good. I saw a dent in the tip of my sword.' He mentioned the long narration, and in it, a man from the Ansar named Malik ibn Amr died that day. In it, there was mention of the nation and other matters. From Ibn Ishaq, Al-Bayhaqi narrated it in Al-Dala'il, and Al-Tabari included a portion of it from his path. Abdul Razzaq narrated it from Ma'mar from Ibn Shihab from Urwah in detail, and Al-Tabari narrated it from the narration of Asbat from Al-Suddi in the wording of the author, up to the saying: 'And he arrived at the valley.' The rest of it is from the words of Ibn Ishaq. The saying 'until he aligns them with an arrow' was mentioned in the narration of Al-Waqidi from the nephew of Al-Zuhri from Urwah from Al-Miswar ibn Makhramah, and Al-Waqidi narrated it with this chain in detail. 'You settle the believers' means you place them. Abdullah read it for the believers, meaning you equalize for them and prepare places for fighting, positions and stances. The term has expanded in the sense of sitting and standing until it became synonymous with 'to become.' The terms 'seat' and 'standing place' have been used to mean location. From it is His saying: 'In a seat of truth,' and 'Before you rise from your place.' Allah is All-Hearing of your words, All-Knowing of your intentions and your innermost thoughts. When they intended, it is a substitute for 'when you went out' or it works in the meaning of 'All-Hearing, All-Knowing.' The two groups are two tribes of the Ansar: Banu Salamah from the Khazraj and Banu Harithah from the Aws, and they are the two wings. The Messenger of Allah, blessings and peace be upon him, went out with a thousand, and it was said with nine hundred and fifty, while the polytheists were three thousand. He promised them victory if they were patient. Abdullah ibn Ubayy defected with a third of the people and said: 'O people, why should we kill ourselves and our children?' Amr ibn Hazm the Ansari followed them and said: 'I beseech you by Allah regarding your Prophet and your lives.' Abdullah replied: 'If we knew of fighting, we would follow you.' The two tribes hesitated to follow Abdullah, but Allah protected them, so they went with the Messenger of Allah, blessings and peace be upon him. Ibn Abbas, may Allah be pleased with him, said: They intended to return, but Allah decreed for them guidance, so they remained steadfast. It appears that it was nothing but a desire and a thought of the soul, just as the soul does not escape some panic in times of hardship. Then its owner brings it back to steadfastness and patience and prepares it to endure hardship, as Amr ibn Al-Atnabah said: 'I say to her when she is in distress and turmoil: 'You should either be praised or find rest.'

To Amr ibn al-Aṭnābah, and his mother, and his father Yazid ibn Manāt ibn Thaʿlabah from Bāhilah. And al-Talād: the old inherited wealth. It is narrated as balāʾi, meaning my prowess in wars. And he borrowed the term thaman for what he expends in noble deeds in a direct manner. And al-Rabīḥ: the excess. And al-Iqḥām: the obligation to enter into what is disliked. It is narrated: wa-‘iqdāmī. It is narrated 'wa-aḍrib' instead of 'ḍarbi', and it indicates the renewal of striking and presenting it in a form to the observable matter, and it is from the conjunction of the verbal noun with the explicit noun. It is possible that it is a circumstantial clause, and the estimation is: and I strike. And al-Hāmah is the top of the head. And al-Mashīḥ is the one who is earnest in fighting, from 'ashaḥ if he endeavored and exerted himself. And Jash'at: it moved and trembled, and Jāshat: it boiled and rose, and everything that boils is said to be jāsh. And Makānak: a name of a verb. Meaning, 'stay, O soul, in your place; people will praise you if you succeed, or you will find rest if you die.' And 'Li-adfaʿ': it is related to the saying or to the name of the verb or to 'abā li', meaning my chastity prevented me and what was joined to it from fleeing. And ascribing the action to that is a mental metaphor from ascribing it to the cause. And he compared the safety of honor from being stabbed to the safety of an egg, for example, from breaking, so he borrowed health for it in a direct manner.