Tafsir of Al Imran 3:56

Al Imran: (56) As for those who disbelieved...

It is known that after Allah Almighty mentioned, "To Me is your return, and He will judge between you concerning that in which you used to differ," He then detailed what that difference entails.

The difference is that some people disbelieved while others believed. The judgment for those who disbelieved is severe punishment in this world and the Hereafter. The judgment for those who believed and did righteous deeds is that their rewards will be given to them in full.

There are several issues concerning this verse:

This punishment is twofold:

1. Killing and Captivity, and the like: If a disbeliever abandons disbelief, this specific punishment would not be justly inflicted. This falls under worldly punishment.
2. Afflictions, Illnesses, and Calamities: There is a difference of opinion on whether these are considered punishment or not.
   • Some scholars say that if these afflictions befall a disbeliever, they are a punishment for their disbelief. If the same befalls a believer, it is not punishment but rather a trial and test.
   • Al-Hasan said that even when these afflictions befall a disbeliever, they are not necessarily punishment but rather a trial and test, similar to the legal penalties (Hudud) imposed on a representative (or proxy), which are not considered punishment but a test. The evidence for this is that Allah promises everyone patience, acceptance, and submission to these afflictions, and that which is accepted in this manner is not considered punishment.

Objection: You conceded in the first point that killing is a punishment for the disbeliever's disbelief. This contradicts the verse, "And if Allah were to impose punishment upon the people for their wrongdoing, He would not have left upon it any moving creature" (An-Nahl: 61). The particle law (if) implies that if the condition (wrongdoing) exists, the result (leaving creatures) would not occur, meaning punishment should not exist in this world. Furthermore, Allah says, "Today every soul will be recompensed for what it has earned" (Ghafir: 17), which implies recompense occurs on that Day, not in this world.

Response: The verse indicating worldly punishment is specific, while the verses you cited are general. The specific ruling takes precedence over the general one.

One might argue that describing the punishment as "severe" implies that the disbeliever's punishment in this world should be more severe. However, we observe that sometimes the affliction falls upon disbelievers, and sometimes upon Muslims, and we do not see a clear disparity among people.

Response: The disparity does exist in this world. This verse specifically concerns the Jews who denied Jesus (peace be upon him). We observe that humiliation and abasement are constant features among them, thus resolving the apparent contradiction.

Allah described this punishment as one for which they will have no helpers to defend them or avert that punishment.

Objection: Do not the Imams and believers refrain from killing disbelievers due to existing covenants or the dhimma (protection agreement)?

Response: The barrier is the covenant itself. Therefore, when the covenant is removed, killing them becomes permissible.