Surah Al-Insaan (76) — Ayah 8

(Ayah 8) ➊ { وَ يُطْعِمُوْنَ الطَّعَامَ عَلٰى حُبِّهٖ … :} This can have two meanings and both are correct: one is that despite their own desire and need for food, they feed other deserving people; the second is that due to the love of Allah, they feed these people. Here, the first meaning is more appropriate, because the second meaning is already coming in the next verse: « اِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللّٰهِ» (We feed you only for the sake of Allah's pleasure), so instead of repetition, it is better to take separate meanings. See also the commentary of Surah Hashr, verse (9): « وَ يُؤْثِرُوْنَ عَلٰۤى اَنْفُسِهِمْ وَ لَوْ كَانَ بِهِمْ خَصَاصَةٌ ».
➋ Feeding the needy, the orphan, and the captive is among the most important occasions where charity is due, because the needy is one whose earnings do not fulfill his needs, the orphan is even more helpless, because his provider has died and due to being young he cannot earn, and the captive is even more helpless than both, because he has no control over anything, he is completely at the mercy of others.
➌ In the age of ignorance, captives were treated very badly; they were shackled and taken out every day so that they could obtain their necessities from people through begging. Allah Almighty commanded good treatment of captives and described the attribute of the "righteous" that despite being in need themselves, they feed the needy, the orphan, and the captive.
The Messenger of Allah (peace be upon him) instructed the companions regarding the captives of Badr to honor them. Thus, at the time of eating, they would give preference to them over themselves. (Ibn Kathir) In the time of the Messenger of Allah (peace be upon him), the only captives among the Muslims were disbelievers who were captured in battle; in his time, Muslim captives were not kept, but the words of the verse are general, so whether the captive is a polytheist or a Muslim captive detained for some crime or demand, good treatment is obligatory for all, and even more so for Muslim captives. In addition, slaves are also included among captives; the Messenger of Allah (peace be upon him) said in his last will: [ اَلصَّلَاةَ وََ مَا مَلَكَتْ أَيْمَانُكُمْ ] [ ابن ماجہ، الوصایا، باب وھل أوصٰی رسول اللہ صلی اللہ علیہ وسلم : ۲۶۹۸۔ أبو داوٗد : ۵۱۵۶، وقال الألباني صحیح ] "Take care of the prayer and your slaves."
➍ The narration that is mentioned regarding the reason for the revelation of this verse, about Ali and Fatimah and their maid Fizzah (may Allah be pleased with them) vowing to fast for three days for the health of Hasan and Husayn (may Allah be pleased with them), and at the time of breaking the fast, giving all five loaves made from borrowed barley, one day to a needy person, the second day to an orphan, and the third day to a captive, is completely fabricated and spurious. Ibn Jawzi has mentioned it in "Al-Mawdu'at" and Qurtubi has criticized it in detail. The virtues of the Ahl al-Bayt of Prophethood do not depend on such fabricated narrations, nor is it any virtue to give all five loaves to the needy instead of one and keep the children hungry for three days and nights.
➎ From this verse, it is understood that feeding orphans, the needy, and captives, whether they are Muslim or non-Muslim, brings one closer to Allah Almighty. However, obligatory zakat will be spent only on Muslims, as the Messenger of Allah (peace be upon him) said: [ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلٰی فُقَرَائِهِمْ ] [ بخاري، الزکاۃ، باب أخذ الصدقۃ من الأغنیاء… : ۱۴۹۶ ] "(Obligatory charity) will be taken from the rich among the Muslims and spent on their poor."

1. Or despite their love for food, they feed the needy for the sake of Allah’s pleasure; even if the prisoner is a non-Muslim, good treatment towards him is emphasized, just as regarding the disbelieving prisoners of Badr, the Prophet ﷺ instructed the companions to honor them. Thus, the companions would feed them first and eat themselves afterwards. (Ibn Kathir)

8. And despite their own love for food [10], they give food to the needy, the orphan, and the captive [11].

[10] In ﴿علي حبه﴾, the pronoun in ﴿ه﴾ can refer to "food," as is clear from the translation, and it can also refer to "the love of Allah," meaning that they perform such deeds out of the fervor of Allah's love.
[11]
Better Treatment of Prisoners of War Even Though They Are Disbelievers:

The word "aseer" is specific for prisoners of war. And it is evident that such people can only be disbelievers, not Muslims. Despite their being disbelievers, feeding them and treating them well is a great act of virtue. Regarding the prisoners of Badr, the Messenger of Allah ﷺ commanded that whoever has a prisoner should treat him well. Accordingly, the noble Companions ؓ, in compliance with this command, would feed the prisoners better food than they ate themselves, and the right of Muslim brothers is even greater than this.