8-70 O Prophet, say to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give you better than that which has been taken from you, and will forgive you. And Allah is Forgiving, Merciful.a
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ (۷۰)
8-70a: The amount of ransom: The general amount fixed as ransom was twenty okia per prisoner (An okia is forty dirham) and it was fixed at forty okia for Ibn Abbas. Some of these prisoners had participated in the battle despite being averse to it, as for example Abbas and Abu al Bakhtari and the Holy Prophet had commanded that they should not be restrained.
8-71 And if they intend to be treacherous to thee, so indeed they have been treacherous to Allah before, but He gave (you) mastery over them. And Allah is Knowing, Wise.a
وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ (۷۱)
8-71a: The meaning of being treacherous to the Holy Prophet is that as a condition of release, the prisoners had to promise that they would not participate in battles against the Muslims, it was feared that they will not be able to abide by this agreement. Allah states that even if they intend to breach their agreement, the Muslims should not worry about it because they have already committed an even bigger treachery against Allah, that is they were part of an aggression against the Muslims to destroy them and to erase the name of Allah.
8-72 Surely those who believed and fled (their homes) and struggled hard in Allah’s way with their wealth and their lives, and those who gave shelter and helped — these are friends one of another. And those who believed and did not flee, you are not responsible for their protection until they flee. And if they seek help from you in the matter of religion, it is your duty to help (them) except against a people between whom and you there is a treaty. And Allah is Seer of what you do.a
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَـٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ (۷۳)
8-72a: This verse narrates the relationship between the Muslims of Madinah and those Muslims who did not migrate and opted to stay among the disbelievers. It is stated that there is no responsibility on the government formed by the Refugees and Helpers in Madinah to protect them. By virtue of being Muslims, the Madinah Muslims and the ones that did not migrate were brothers but in terms of tutelage which includes give and take, trade, inheritance, pledge of assistance etcetera, they were not part of this brotherhood with them. This was primarily because such relations did not exist with the disbelievers amongst whom these Muslims lived. The general condition of the disbelievers was that they had enmity with the Muslims and engaged in hostilities with them. Muslims who had opted to stay among disbelievers and did not migrate are put in the same category as the disbelievers with whom the Muslims of Madinah had no tutelage. This is as it should have been. One exception is provided to this because of the common faith, and that exception is that if those Muslims ask for help in the matter of their religion, then aid must be rendered to them. It is apparent that this help would be to assist them in armed resistance to free themselves from the disbelieving nations. In this situation, it is made incumbent on the Muslims of Madinah to help them. However, an exception is provided to the exception, namely that if the armed resistance is against a nation with whom the Muslims of Madinah have a pact then the co-religionists would not be helped so as not to violate the pact. The sanctity of agreements is inviolable, and the Holy Prophet’s practice upheld this principle, and he always respected the terms of the agreement. The question that remains to be decided is that as it is not permissible to help Muslims living amongst disbelievers with whom the Madinah Muslims had a pact, did it follow that it is also impermissible to have a relationship of tutelage with them. It is apparent that when the Madinah Muslims had a pact with a nation, then to a certain degree there already exists a relationship of tutelage with the disbelievers in accordance with the conditions of the pact and such disbelievers and Muslims often came to each other’s assistance as allies against an enemy. There is no reason, therefore for the Muslims of the two parties not to have a relationship of tutelage in all areas except inheritance which was held not to be permissible (RM, IJ).
8-73 And those who disbelieve are friends one of another. If you do it not, there will be persecution in the land and great mischief.a
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌۭ فِى ٱلْأَرْضِ وَفَسَادٌۭ كَبِيرٌۭ (۷۳)
8-73a: إِلَّا تَفْعَلُوهُ – It means if you do it not. What is being referred to here? What is it that if it is not done will result in persecution and great mischief. The word فِتْنَةٌۭ in the terminology of the Quran is used for the persecution of Muslims because of accepting Islam. It is also obvious that there is a reference in إِلَّا تَفْعَلُوهُ to the nonperformance of some action. The only action commanded in the previous verse is إِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ (if they seek help from you in the matter of religion, it is your duty to help (them)). Thus, it is incumbent upon the Muslims to help their Muslim brethren who are being persecuted because of their religion by disbelievers. Muslims must not be mere spectators when such persecution is going on. It is thus stated that if the Muslims do not assist them when they call for help, then there will be persecution and great mischief in the land. It is for this reason that this verse starts with وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ (those who disbelieve are friends one of another), that is the disbelievers help one another and Muslims too should help each other provided this help is to assist them in their religion. This is a reform that the Muslims introduced. The disbelievers sometimes assisted each other even for purely worldly matters. The second reform introduced is that if a war on the grounds of religion was to be waged, it should not be against those with whom the Muslims have an agreement. Thus, Muslims are taught to respect agreements and not to violate them even in matters of religious needs.
8-74 And those who believed and fled and struggled hard in Allah’s way, and those who gave shelter and helped — these are the believers truly. For them is forgiveness and an honourable provision.
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّۭا ۚ لَّهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ (۸۴)
8-75 And those who believed afterwards and fled and struggled hard along with you, they are of you. And the relatives are nearer one to another in the ordinance of Allah. Surely Allah is Knower of all things.
وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ مَعَكُمْ فَأُو۟لَـٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ (۷۵)
8-75a: Along with the mention of spiritual brotherhood, mention is also made here of physical brotherhood. Blood relationships too are established by Allah. Thus, the purpose of spiritual brotherhood is not to render blood relationships, based on which inheritance is determined, as invalid. When the Muslims migrated to Madinah most of them were destitute. The Holy Prophet created a brotherhood for each migrant with a helper from Madinah, which was so well received by these genuine believers that they were willing to share their homes and other assets in equal measure with their spiritual brothers and give them a share in their inheritance. However, this was not permitted by the Quran, but it goes to show how strong were the bonds of brotherhood between these early Muslims. There was a danger of carrying this relationship to an excess and the Quranic revelation excluded the spiritual brothers from inheriting from each other. Today, instead of this love, the prevailing sentiment among Muslims is one of abhorrence, animosity and jealousy.
Bayan-ul-Quran 