This event has been related in three verses (172-174) given above. It has been said in the first verse (172) that despite injuries and hardships from the Battle of Uhud, when Allah and His Messenger called them up for another Jihad, they were ready for that too. Worth noticing at this point is the fact that the Muslims being praised here had two distinguishing features. The first one appears in مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ (even after they had received the wound) which means that those who responded to the call of Allah and His Messenger were people wounded at the Battle of Badr. Seventy of their brave companions had met their martyrdom on the battlefield while they themselves were riddled with injuries all over their bodies, yet when they were called to serve again, they immediately agreed to join the Jihad.
The second distinctive feature has been mentioned in the words: لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا (for them who did good and feared Allah) which established that these people were not simply some great achievers on the battlefield striving incessantly and staking their lives for a noble cause, but they also imbibed in their person the highest virtues of Ihsan (righteous conduct) and Taqwa (fear of Allah). Thus, this very blessed combination of virtues is the cause of their great reward.)
Removing a doubt
Let there be no doubt about the word: مِنْهُمْ (literally 'of them') used here. It should not be taken to mean that all these people were not armed in the virtues of Ihsan and Taqwa only some of them were. The simple reason is that the preposition مِن : min (of, some of) used here is not divisive or partitive. It is, rather, doubtlessly narrative which is confirmed by the very opening words of this very verse: الَّذِينَ اسْتَجَابُوا Those who responded to the call). From this, it is clear that such response and submission simply cannot materialize without having the qualities of Ihsan and Taqwa ingrained in one's personality. That is why most commentators have declared that the preposition مِن : min (of, some of) has been used here in the narrative sense. In short, the essential meaning of the verse is that all these people had rewards waiting for them.
Striving to achieve something good even at the cost of one's life is not enough unless there is total sincerity behind it Anyway, this particular mode of address leads us to an essential rule of conduct which is: No matter how good is an effort made and no matter how many sacrifices of wealth and life one makes to achieve that end, it can be reward-worthy in the sight of Allah only when lt is simultaneously backed by Ihsan and Taqwa. Therefore, the essence of the observation is that the deed undertaken must be for the good pleasure of Allah alone. Otherwise simple feats of bravery, some of which come even at the cost of one's dear life, are just about no lesser among disbelievers as well.
In its ultimate reality, the command of the Messenger of Allah is the command of Allah.
In this event, it will be recalled that the command to pursue the disbelievers was given by the Holy Prophet (SM). This does not find mention in any verse of the Holy Qur'an. But, in this particular verse, when the obedience of those people is praised, the command was attributed to both Allah and His Messenger as evident from the words of the text: الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ (172) : 'Those who responded to the call of Allah and the Messenger. This proves very clearly that the command which the Holy Prophet (SM) gives is also the command of Allah even though it has not been mentioned in the Book of Allah.