ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ
But those who were given knowledge and faith will say, "You remained the extent of Allah 's decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."
Tafsir
Verse range: 30:56
"And those who were given knowledge and faith will say..."
The speakers are the angels, the prophets, and the believers.
"{In the Book of Allah}" Meaning: In the Preserved Tablet (al-Lawh), or in Allah’s knowledge and decree, or in what He has written—that is, what He has made obligatory by His wisdom. They refute what the disbelievers said and swore to, revealing the truth to them. Then, they follow this by rebuking them for denying the Resurrection, saying:
"{So this is the Day of Resurrection, but you did not know}" That it is the truth, because of your negligence in seeking and following the truth.
If you ask: What is this fa (in fahaadha)? And what is its reality? I say: It is like the fa in the verse: “So we have reached Khurasan.” Its reality is that it is the response to a conditional clause implied by the speech. It is as if it were said: "If what you claimed—that Khurasan was the furthest point intended for us—is true, then we have reached Khurasan, and it is time for us to be saved." Likewise: "If you were deniers of the Resurrection, then this is the Day of Resurrection," meaning: the falsehood of your claim has become clear.
Al-Hasan read yawma al-ba‘thi with a vowel (on the tha).
"{It will not benefit}" Read with both the ya and the ta.
"{They will be asked to make amends}" (yusta‘tabun) Derived from your saying: "So-and-so asked me to make amends (ista‘tabani), so I made amends for him (a‘tabtuhu)." That is: he sought my pleasure, so I pleased him. This occurs when I have committed an offense against him. The reality of a‘tabtuhu is: I removed his resentment (‘atab). Do you not see the poet’s saying: “Tamim became angry that ‘Amir was killed On the day of al-Nisar, so they made amends with the sword.” See how he made them angry, then said: "they made amends," meaning: their anger was removed. Anger is in the meaning of resentment. The meaning here is: It will not be said to them, "Seek the pleasure of your Lord through repentance and obedience." Similar to this is His saying: “They will not be taken out of it, nor will they be asked to make amends” (Al-Jathiya: 35).
If you ask: How are they described as not being asked to make amends (yusta‘tabun) in some verses, and not being granted amends (mu‘tabin) in others, such as His saying: “And if they ask to make amends, they are not of those who are granted amends” (Fussilat: 24)? I say: As for them not being asked to make amends, that is its meaning (as explained above). As for them not being granted amends, it means they are not satisfied with what they are in. Their state is likened to a people against whom a crime was committed; they are resentful toward the perpetrator and not satisfied with him. If they ask Allah to make amends—that is, to ask Him to remove what they are in—they are not among those whose request for removal is answered.
"{And We have certainly presented for the people in this Qur’an from every example. But if you should bring them a sign, the disbelievers will surely say, 'You are not but falsifiers.' Thus does Allah seal the hearts of those who do not know. So be patient. Indeed, the promise of Allah is truth. And let not those who have no certainty unsettle you.}"
