سُوْرَةُ الْمُؤْمِنِ

Surah Ghafir (40) — Ayah 83

The Forgiver · Meccan · Juz 24 · Page 476

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فَلَمَّا جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ فَرِحُوا۟ بِمَا عِندَهُم مِّنَ ٱلْعِلْمِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿83﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things). And that at which they used to mock, surrounded them (i.e. the punishment).

Word by Word — Arabic, Transliteration & Meaning

فَلَمَّا falammā Then when
جَآءَتْهُمْ jāathum came to them
رُسُلُهُم rusuluhum their Messengers
بِٱلْبَيِّنَـٰتِ bil-bayināti with clear proofs
فَرِحُوا۟ fariḥū they rejoiced
بِمَا bimā in what
عِندَهُم ʿindahum they had
مِّنَ mina of
ٱلْعِلْمِ l-ʿil'mi the knowledge
وَحَاقَ waḥāqa and enveloped
بِهِم bihim them
مَّا mā what
كَانُوا۟ kānū they used to
بِهِۦ bihi [at it]
يَسْتَهْزِءُونَ yastahziūna mock

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 83) ➊ In { فَلَمَّا جَآءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنٰتِ … : ’’ مِنَ الْعِلْمِ ‘‘}, {’’ مِنْ ‘‘} is for partition, meaning that small portion of knowledge which they possessed. This knowledge can refer to two things: first, those beliefs and customs about Allah Almighty which their philosophers or religious leaders had fabricated, whose foundation was based on associating partners with Allah Almighty, just as the Greeks and Hindus had a system based on gods and goddesses, and just as the idol-worshipping nations of Noah, Hud, Salih, Ibrahim, and other noble prophets (peace be upon them) had beliefs, which they considered knowledge, although it was sheer ignorance. Thus, when their messengers came to them with the clear beliefs of monotheism and the Hereafter, granted by Allah Almighty Himself, and with bright proofs of their truth, they considered the beliefs and customs fabricated by human minds to be superior knowledge, and they boasted and were arrogant about them, and they rejected the clear beliefs and their bright proofs that came from Allah Almighty.

The second meaning of {’’ مِنَ الْعِلْمِ ‘‘} is worldly knowledge and skill, in which they were proficient, which in reality is a small and insignificant portion of knowledge, because it is related only to a few days or moments of this transient world. They were completely deprived of the real and eternal knowledge, that is, the knowledge of the Hereafter. (See: Ar-Rum: 6, 7) Thus, instead of believing in and obeying the arrival of the messengers, they boasted and were arrogant about that insignificant worldly knowledge which they possessed and which they considered a great thing. This meaning is closer to the words.

➋ { وَ حَاقَ بِهِمْ مَّا كَانُوْا بِهٖ يَسْتَهْزِءُوْنَ:} means that the very punishment surrounded them from all sides, the same punishment with which the messengers used to warn them, but they used to mock it and demand its immediate arrival.

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

83. 1. By "علم" is meant their self-invented doubts and false claims; these have been referred to as "علم" in a mocking manner. Since they considered them to be scholarly arguments, it has been stated according to their perception. The meaning is that, in opposition to the words of Allah and His Messenger, they boasted and took pride in their own superstitions. Or, by "علم" is meant knowledge of worldly matters, which they continued to prefer over the commands and obligations of Allah.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

83. Then when their messengers came to them with clear proofs, they exulted in the knowledge [103] they possessed, and what they used to mock surrounded them.

[103]
What Knowledge Did People Have Besides Revelation?

What knowledge did they possess? It was merely mythological knowledge, by which they had associated thousands of gods and goddesses as partners in Allah’s authority. Then, among themselves and with Allah, they had established familial relationships. Besides this, knowledge refers to the invented religious philosophies, sciences, and laws related to their way of life in every nation. When the prophets came to them and invited them to the knowledge of divine revelation, they considered the knowledge of divine revelation insignificant compared to their prevalent knowledge and paid no attention to it. It is said that when the philosopher Aristotle, who himself was the founder of his own philosophy of divinity, was invited to the religion of Sayyiduna Musa ؑ, he replied that he would think about it. Later, he responded that we have already found the way ourselves; there is no need for others to show us the way.
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