Tafsir of Ar-Rum 30:56

"And those who were given knowledge and faith said..." in the worldly life, whether they are angels or humans, or both combined: "...you have remained in the Book of Allah," meaning: in His knowledge and His decree, or what He has written and ordained, Glory be to Him, or the Preserved Tablet, or the Quran, which is His saying: "And behind them is a barrier until the day they are resurrected." In any case, the prepositional phrase is linked to what is with Him.

'Abd ibn Humayd, Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim narrated—and there is a remoteness in this—that the speech involves inversion and transposition, and the original is: "And those who were given knowledge and faith said, 'In the Book of Allah, you have remained until the Day of Resurrection.'" This speech is a refutation of what they had said, emphasized by an oath, or it is a rebuke, an exposure of their shame, and a mockery of them, so contemplate this.

"For this is the Day of Resurrection," which you were promised in the worldly life. The fa (in fadha) is an expository particle (fasiha); it is as if it were said: "If you were deniers of the Resurrection, then this is its day," meaning: "We inform you that the falsehood of your denial has become manifest." It is also permitted that it is a conjunctive particle, where the sequence is for reminding, or that it is causal.

"But you did not know," that it was the truth, due to your negligence in contemplation, and thus you used to hasten it in mockery. It is also said: You did not know the Resurrection and did not acknowledge it, and therefore your destiny became the Fire.

Al-Hasan recited al-ba'th (the Resurrection) with a fatha on the ayn, and it was also recited with a kasra on the ayn. The one with the kasra is a noun, and the one with the fatha is a verbal noun (masdar). In the verse, there is evidence for the virtue of scholars that is not hidden.