In the previous verse (56), it was said that Allah will be the final judge and decision-maker in what they used to differ in between them-selves. This verse describes that decision.
Commentary
Are the sufferings of this world beneficial for the next life?
The words "I shall punish them in this world and in the Hereafter" in verse 56 may create a little doubt. Since the statement here relates to the Judgment to be pronounced on the Last Day, how can the statement -'I shall punish them in this world and in the hereafter`- be explained as this world of ours would not exist at that time and even though it exists today, but the Judgment is to be given on the Day of Resurrection?
This difficulty can be resolved by turning to an analogy. This saying is similar to the saying of a judge to a culprit -'Right now I am sending you to the jail for a year; if you misbehave there, I shall make it for two years'- which simply means that those two years will be counted from the day the punishment is being awarded. Based on this, it is certain that following any misbehaviour the two-year punishment will become effective. So, given the misconduct, the validity of this whole will regulate itself for one more year as 'add-on'.
The same applies here as the punishment in the world has already been given; now the punishment of the Hereafter will be added on and the sum-total will be finally executed on the Last Day, that is, having been punished in the world will not serve as expiation for the punishment of the Hereafter. This is contrary to the condition of believers who, when struck by suffering in the mortal world, have their sins forgiven and find the punishment due in the Hereafter lightened or warded off. For this reason, a hint to this effect has been made in لَا يُحِبُّ الظَّالِمِي and Allah does not like transgressors -v. 57), that is, believers are dear because of their belief and the beloved ones are always treated in such a manner. The disbelievers are detested because of their disbelief and those detested do not receive such treatment. (Bayan a1-Qur'an)
Tazkirul Quran
Maulana Wahiduddin KhanOn ayahs 54–57
The religious leaders of the Israelites refused to believe in Jesus Christ. In any society, it is the leading lights who have access to all resources, and, in addition to being in possession of religious seats, they become the representatives of religion in the eyes of the people. This being so, if someone is rejected by these influential people, not only is he deprived of life’s resources, but even after losing all for the sake of truth, he remains a heretic in people’s eyes. In such circumstances, the most difficult of tasks is to support a preacher of truth. It means testifying to his veracity in a general atmosphere of suspicion and opposition. It amounts to siding with the truth when it stands alone and unsupported. When the truth is presented in all its purity, all those who are leading a life of untruth feel on the defensive—especially those who, by having pasted the label of truth on their lives, have secured a position of honour in society. It is such as they who rise to suppress the call of truth, setting the people against the caller by putting wrong constructions on his words. When this does not work, they finally plan to resort to the use of power in order to annihilate both the call and the caller. But God’s succour is always with the preacher. That is why no opposition to him succeeds in suppressing the truth, and he is able to complete his mission. Those who oppose the call of truth are mischief-makers in the eyes of God. This is because they stop potential believers from reaching the path of Paradise. No evil can be greater than obstructing the path of those intent upon entering God’s Paradise.
