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Ibn Al-Jawzi reports that

was claimed abrogated by


Here is what Ibn Al-Jawzi writes about it,


The issue was inheritance. Do migrants and non-migrants inherit from each other? Reports tracing back to Ibn Abbaas, Ikrima and Al-Hasan said that they didn't until 8:75 was revealed, hence the abrogation conclusion. However, people also said that the sentence, "But those who believed and did not emigrate - for you there is no guardianship of them until they emigrate," that sentence meant a relationship of alliance, not necessarily inheritance as the exegetes understood.

I don't see anything relating to inheritance in either verse. 8:72 clearly talks about alliances. And all that 8:75 adds is that blood relations have more priority over alliances. That may sound obvious, but remember that the Prophet, peace be upon him, has declared migrants as brothers to their supporters (Al-Ansaar), so it was natural to ask if these new brothers have become real brothers. 8:75 says they haven't. God knows best.

The conclusion cannot be escaped that people were eagerly searching for something that they can claim to be abrogated, even if that takes an indirect argument. Whether this was done by the people who are attributed to, or by someone who attributed that to them, is not clear.

For:
Ibn Abbaas,
Qataada, Ikrima, Mujaahid, Al-Hasan and An-Nahhaas (they all said the abrogating is 33:6),
Ikrima and As-Suddi (according to Dr. Zayd),
Al-Qaasim ibn Salaam,
Makki,
An-Nahhaas (implied, per Dr. Faaris),
Abu-Abdillah Shu`la,
Abdullah ibn Al-Husayn (who said the abrogating is 33:6), Al-Qaasim ibn Ibrahim Al-Hasani and An-Naasir Al-Hasan ibn Ali (according to Aş-Şa`di),
Ibn Hazm Al-Andalusi,
Ibn Salaama,
Ibn Al-Jawzi,
Professor Ahmed Ibrahim.

Against:
Az-Zuhri and Qataada (implied by their interpretation of alliance as support in battle rather than inheritance, according to Dr. Zayd who quoted their narrations),
Fakhr-ud-Deen Ar-Raazi (in his exegesis التفسير الكبير, volume 15, page 210, quoted by Dr. Zayd),
M. Rasheed Ridha (in his exegesis تفسير القرآن الحكيم, volume 10, page 128, according to Dr. Zayd),
Dr. Mustafa Zayd,
Dr. Az-Zalmi.

AL-Khazraji, in his book نفس الصباح في غريب القرآن وناسخه ومنسوخه, volume 1, page 376, states that Qataada made this abrogation claim and that the majority agrees. Ibn Hazm Al-Andalusi too.

Professor Al-Mi`yaar Al-Idreesi, who presented the book, notes that scholars have not fully quoted the abrogating verse, so it could be

Which is what Qataada, Ikrima, Mujaahid, Al-Hasan and An-Nahhaas stated. Those who have not been specific include Al-Khazraji, Makki, Ibn Salaama and Ibn Al-Jawzi.

The context of both verses is defense alliances. IMHO, there is no abrogation because the two verses speak about two different sets of conditions for rushing to aid fellow Muslims:

1. Muslims who migrated to Medina and those who fostered and helped them must always come to each other's aid in battle. That's what 8:75 speaks about.
2. Muslims who did not migrate to Medina may only be aided in battle if two conditions are met:
   
   1. They ask for help, and
   2. Muslims do not have a peace treaty with the enemies of the non-migrating Muslims asking for help. The peace treaty trumps the obligation to help fellow Muslims in this case! Talk about honoring your word and keeping a promise!
   That is what 8:68 is speaking about.

Thus, the two verses together make up this one consistent ruling,
"Muslims must rush to help fellow Muslims who have been attacked by enemies, unless the helpers have a peace treaty with the enemies of the fellow Muslims asking for help but have chosen to remain in Mecca and not join the prophet (PBUH) by migrating to Medina."

Why is that? Because God wanted all Muslims who can to migrate to Medina. In Medina, they would be protected physically and spiritually and would learn the many new laws that are revealed there. Choosing to stay behind in Mecca risks losing all that and there is no worldly reason that can make up for that. God has made this point clear in several verses, for example,

And