۞ عَسَى ٱللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ ٱلَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةًۭ ۚ وَٱللَّهُ قَدِيرٌۭ ۚ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ
It may be that Allah will bring about affection between you and those with whom you are at enmity, and Allah is all-powerful, and Allah is all-forgiving, all-merciful.
لَّا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَٰرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوٓا۟ إِلَيْهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ
Allah does not forbid you from dealing with kindness and justice with those [polytheists] who did not make war against you on account of religion and did not expel you from your homes. Indeed Allah loves the just.
إِنَّمَا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ قَٰتَلُوكُمْ فِى ٱلدِّينِ وَأَخْرَجُوكُم مِّن دِيَٰرِكُمْ وَظَٰهَرُوا۟ عَلَىٰٓ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ ۚ وَمَن يَتَوَلَّهُمْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
Allah forbids you only in regard to those who made war against you on account of religion and expelled you from your homes and supported [the polytheists of Makkah] in your expulsion, that you make friends with them, and whoever makes friends with them—it is they who are the wrongdoers.
English translation: Ali Quli Qarai
After the severe command of disavowal, the tone softens. Verse 7 holds out hope that "God will bring about affection between you and those of them you held as enemies," and vv.8-9 draw the crucial distinction that qualifies the sura's whole polemic: God does not forbid kindness and justice toward disbelievers who neither fought the Muslims over religion nor expelled them — only toward those who did, and who backed the expulsion.
On v.7 the present sources are unanimous that the promised "affection" is the mass conversion of Mecca at the Conquest. Tusi stresses that "it may be" ('asa) keeps the believers in a posture of hope, not certainty; Tabarsi (citing Muqatil) notes the verse consoled believers who had painfully broken with their own kin; al-Mizan insists this hope does not abrogate the standing ruling of enmity, but foresees its transformation by God's power. Qummi and Bahrani (both via Abu al-Jarud from al-Baqir) supply the concrete sequel: once Mecca embraced Islam the Companions mingled and intermarried, the Prophet marrying Umm Habiba bint Abi Sufyan.
On vv.8-9, Tusi, Tabarsi and al-Mizan agree the verse licenses birr (kindness) and iqsat (equity) toward peaceful, treaty-bound disbelievers, and cite the occasion (Tabarsi: Khuza'a and Banu Mudlij; Tusi via al-Farra': a covenanted group) of tribes at peace with the Prophet. A key juristic crux is the abrogation claim: Tusi and Tabarsi report the majority view (Ibn 'Abbas, al-Hasan, Qatada) that 9:5 ("kill the polytheists") abrogates v.8, while noting the counter-position that it stands; al-Mizan decisively rejects abrogation, reasoning that v.8 governs only treaty-people and protected non-Muslims whereas 9:5 governs belligerents, so the two never conflict. Both Tusi and Tabarsi add the Imami juristic gloss that, consensus permitting kindness to enemy kin notwithstanding, the Shi'i schools disallow giving such people zakat, fitra or expiations. Bahrani supplies a doctrinal footnote from al-Sadiq: Abraham's "we disbelieve in you" (v.4) exemplifies the fifth Qur'anic sense of kufr — "the kufr of disavowal." Qummi is silent on vv.8-9 as an independent unit, his relevant material (the Abu al-Jarud narration on v.7) belonging with the previous passage.