Tafsir for verses: 30:56, 30:57
وَقَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ وَٱلۡإِيمَٰنَ لَقَدۡ لَبِثۡتُمۡ فِي كِتَٰبِ ٱللَّهِ إِلَىٰ يَوۡمِ ٱلۡبَعۡثِۖ فَهَٰذَا يَوۡمُ ٱلۡبَعۡثِ وَلَٰكِنَّكُمۡ كُنتُمۡ لَا تَعۡلَمُونَ ٥٦ ﴿56 فَيَوۡمَئِذٖ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُواْ مَعۡذِرَتُهُمۡ وَلَا هُمۡ يُسۡتَعۡتَبُونَ ٥٧ ﴿57
56As for those who were given knowledge and belief, they will say, “You remained, according to the destiny written by Allah, up to the Day of Resurrection. So this is the Day of Resurrection, but you had no belief.” 57So, on that Day, their apology will not benefit the wrongdoers, nor will they be asked to repent.
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Commentary

The speakers are the angels, the prophets, and the believers in the Book of Allah in the tablet. Or in the knowledge of Allah and His decree. Or in what He has written, meaning: He has made it obligatory by His wisdom. They rejected what they said and swore to it, and they informed them of the truth. Then they connected that to reproaching them for denying the resurrection by saying: 'This is the Day of Resurrection, but you were unaware that it is true due to your negligence in seeking the truth and following it.' If you say: What is this 'fa'? And what is its reality? I say: It is the one in the saying: 'Indeed, we have come to Khorasan.' Its reality is that it is a response to a condition indicated by the speech, as if he said: If what you said is true that Khorasan is the farthest place intended for us, then we have come to Khorasan, and it is time for us to be saved. Likewise, if you are denying the resurrection, then this is the Day of Resurrection, meaning: it has become clear that your saying is false. Al-Hasan read 'the Day of Resurrection' with a vowel, and it does not benefit to be read with a 'ya' and 'ta'. They are called to account from the saying: 'So-and-so asked me for a favor, and I favored him.' Meaning: he sought my satisfaction, and I satisfied him, and that is if I had wronged him. The reality of 'I favored him' is that I removed his grievance. Do you not see to the saying: 'Tamim was angry that they killed Amir on the day of the battle, so they were reconciled with the sword'? How he made them angry, then said: 'So they were reconciled,' meaning: I removed their anger. Anger is in the meaning of grievance. The meaning is: It is not said to them: 'Satisfy your Lord with repentance and obedience.' An example of this is His saying: 'They will not be brought out from it, nor will they be called to account.' If you say: How are they made non-accountable in some verses, and non-reconciled in others, as in the saying: 'And if they ask for reconciliation, they will not be among those who are reconciled'? I say: As for being non-accountable, this means they are not asked for satisfaction. As for being non-reconciled, it means they are not pleased with what they are in. Their state is likened to that of a people wronged by someone; they are reproaching the wrongdoer and are not pleased with him. If they seek reconciliation with Allah, meaning: they ask Him to remove what they are in, they will not be among those who are answered in its removal.

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