Tafsir of Al-Insan 76:8

"And they feed food out of love for Him"—that is, while loving the food, meaning while craving it and being in need of it. This is a matter of completion [of their virtue], and it is supported in the Quran by the words of the Exalted: "Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love." This has been narrated from Ibn Abbas and Mujahid.

Alternatively, it means "out of love for the act of feeding," meaning they do so with a cheerful spirit and without affectation; Al-Hasan ibn al-Fadl adopted this view, and it is a sound one. Or, it could mean "out of love for Allah the Exalted,"—that is, they feed the food out of love for Him, the Exalted, and for the sake of His countenance and to seek His pleasure. Al-Fudayl ibn Iyad and Abu Sulayman al-Darani held this view. Thus, the phrase "out of love for Him" serves the purpose of perfection. Some have criticized this, claiming the first interpretation is the correct one, arguing that the verse later says "for the sake of Allah" (إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ), which would make the repetition of "for the sake of Allah" redundant. This is open to debate, as that latter phrasing may indeed be the most appropriate context for it.

The explicit mention of "food"—even though "feeding" implies it—is to fix the referent of the pronoun in the first interpretation, and because food is like knowledge in that it sustains the body, keeps the structure upright, and preserves the soul; thus, explicitly stating it emphasizes the grandeur of their deed. It is also permissible to consider this for the latter two interpretations as well.

It is apparent that "feeding food" refers to its literal meaning, though it is also said to be a metonym for kindness toward the needy and showing them equality by any means, even if not through food itself; as if to say they provide various forms of benefit to the "needy, the orphan, and the captive."

Regarding "captive," it is said: any captive. Al-Hasan said that a captive would be brought and entrusted to some of the Muslims, who would be told to treat him well. The captive would stay with them for two or three days, and they would prefer him over themselves [in feeding]. Qatada said, "Their captive at that time was the polytheist, and your Muslim brother is more deserving of your feeding him."

Ibn Asakir narrated from Mujahid that when the Prophet (peace and blessings of Allah be upon him) returned from Badr with the captives, seven of the Muhajirun—Abu Bakr, Umar, Ali, Al-Zubayr, Abd al-Rahman, Sa'd, and Abu Ubaydah ibn al-Jarrah—expended [their own means] upon the polytheist captives of Badr. The Ansar said, "We killed them for the sake of Allah and His Messenger, and you help them with provisions?" Thereupon, Allah revealed nineteen verses concerning them, starting with "Indeed, the righteous will drink..." up to the words of the Exalted: "...a spring within it named Salsabil." This is evidence that feeding captives, even if they are polytheists, is a good deed and its reward is to be hoped for.

However, regarding the first report, Ibn Hajar stated that it was not mentioned by any reliable scholar of Hadith, and Al-Iraqi said he did not find it. Regarding the second report, I have not seen it from anyone other than Ibn Asakir, nor do I have confidence in its authenticity, and it implies a [specific] timing for these verses, though you know the disagreement regarding that. Yes, according to scholars, it is permissible to be kind to disbelievers within the Abode of Islam (Dar al-Islam), though obligatory charities (Zakat) are not to be spent on them.

Ibn Jubayr and Ata said: "It is the captive from the people of the Qibla (Muslims)." Al-Tayyibi stated that this interpretation is only sound if the feeding occurred in the Abode of War (Dar al-Harb), by a Muslim towards a captive in their hands. Others say it refers to the Muslim captive who was left in the lands of the disbelievers as a hostage and went out seeking ransom.

Muhiy al-Sunnah narrated from Mujahid, Ibn Jubayr, and Ata that they said: "It is the prisoner among the people of the Qibla." This is evidence that feeding Muslim prisoners is a good deed. It may be argued, however, that it is not necessarily a good deed to feed a prisoner who is detained for a debt he is able to pay but refuses out of stubbornness or personal motives.

Abu Sa’id al-Khudri said: "It is the slave and the prisoner." Calling a prisoner a "captive" is metaphorical, due to his being restrained from going out. Calling a slave a "captive" is also metaphorical, though it is said to be either because he was once a captive, or because of his resemblance to one in being bound by the chains of circumstances and his inability to do as he desires. A debtor is also called a captive, based on the saying of the Prophet (peace and blessings of Allah be upon him): "Your debtor is your captive, so treat your captive well," though it is said regarding this Hadith what was said regarding the first.

Abu Hamza al-Yamani said: "It is the wife." Placing this [interpretation] here is manifest.