Uhud, the Messenger of Allah, peace and blessings be upon him, sent a party in pursuit of them, but they complained of the pain of their wounds. So Allah, Exalted is He, said: “Do not weaken” (1)—that is, do not lose heart—“in pursuing the enemy,” meaning in pursuing Abu Sufyan and his companions. “If you are suffering,” that is, if you are in pain from your wounds, “then they too are suffering,” meaning the disbelievers are also in pain, “as you are suffering; but you hope from Allah that which they do not hope for.” That is, despite this, you hope for reward and recompense in the Hereafter, and victory in this world, which they do not hope for.
Some commentators said that hope here means fear, since everyone who hopes fears that he may not attain what he hopes for. Thus, the meaning of the verse is: You hope from Allah—that is, you fear Allah; in other words, you fear Allah’s punishment, which they do not fear. Al-Farra, may Allah have mercy on him, said: Hope only carries the meaning of fear when it occurs in a negative construction, as in His saying, Exalted is He: “Tell those who believe to forgive those who do not fear the days of Allah” (al-Jathiyah, 14)—that is, those who do not fear them. And He said: “What is the matter with you that you do not fear the majesty of Allah?” (Nuh, 13)—that is, that you do not fear Allah’s greatness. One may not say, “I hope for you,” intending, “I fear you,” nor, “I fear you,” intending, “I hope for you.” “And Allah is All-Knowing, All-Wise.”
“Indeed, We have revealed to you, O Muhammad, the Book in truth so that you may judge between people by what Allah has shown you. And do not plead the cause of the treacherous. (105)”
His statement, Exalted is He: “Indeed, We have revealed to you the Book in truth so that you may judge between people by what Allah has shown you,” to the end of the verse. Al-Kalbi narrated from Abu Salih, from Ibn Abbas, that he said: This verse was revealed concerning a man from the Ansar named Tu'mah ibn Ubayriq, of the tribe of Zafar ibn al-Harith. He stole a suit of armor from a neighbor of his named Qatadah ibn al-Nu'man. The armor was in a sack containing flour, and the flour began to spill out through a tear in the sack, leaving a trail all the way to the house. He then hid it with a Jewish man named Zayd ibn al-Samin.
The owners of the armor demanded it from Tu'mah, but he swore by Allah: “By Allah, I did not take it, and I know nothing of it.” The owners of the armor said: “We saw the trail of flour leading into his house.” But when he swore the oath, they left him and followed the trail of flour to the Jewish man’s house, where they recovered the armor from him. The Jewish man said: “Tu'mah ibn Ubayriq gave it to me.” Then Banu Zafar, Tu'mah’s people, came to the Messenger of Allah, peace and blessings be upon him, and asked him to plead on behalf of their companion. They said to him: “If you do not do so, our companion will be disgraced.” The Messenger of Allah, peace and blessings be upon him, was then about to punish the Jewish man.
It is also narrated from Ibn Abbas, may Allah be pleased with him, in another report that Tu'mah stole the armor while it was in a sack containing bran. He tore the sack, so that the bran scattered along the entire road. He brought it to the house of Zayd al-Samin and left it at his door, then carried the armor to his own home. The following morning, the owner of the armor followed the trail of bran to the house of Zayd al-Samin, seized Zayd, and brought him to the Prophet, peace and blessings be upon him. The Prophet, peace and blessings be upon him, was then about to cut off the hand of Zayd the Jew. Muqatil said that Zayd