سُوْرَةُ الْكَهْفِ

Surah Al-Kahf (18) — Ayah 8

The Cave · Meccan · Juz 15 · Page 294

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وَإِنَّا لَجَـٰعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا ﴿8﴾

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

And verily We shall make all that is on it (the earth) a bare dry soil (without any vegetation or trees.).

Word by Word — Arabic, Transliteration & Meaning

وَإِنَّا wa-innā And indeed, We
لَجَـٰعِلُونَ lajāʿilūna (will) surely make
مَا mā what
عَلَيْهَا ʿalayhā (is) on it
صَعِيدًۭا ṣaʿīdan soil
جُرُزًا juruzan barren

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 8){وَ اِنَّا لَجٰعِلُوْنَ مَا عَلَيْهَا …: ’’ صَعِيْدًا ‘‘ } Soil, because it is raised above the sea. {’’ صَعِدَ يَصْعَدُ ‘‘} To ascend. { ’’ جُرُزًا ‘‘ } Barren land, in which there is no greenery. {’’جَرَزَتِ الْأَرْضُ‘‘} Due to famine or locusts, nothing that had grown remains on the land. In Surah As-Sajdah it is said: «اَوَ لَمْ يَرَوْا اَنَّا نَسُوْقُ الْمَآءَ اِلَى الْاَرْضِ الْجُرُزِ فَنُخْرِجُ بِهٖ زَرْعًا تَاْكُلُ مِنْهُ اَنْعَامُهُمْ وَ اَنْفُسُهُمْ اَفَلَا يُبْصِرُوْنَ » [ السجدۃ : ۲۷ ] "And has it not guided them that We drive water to barren land, then We bring forth crops with it from which their cattle eat and they themselves also? Do they not see?" In both these verses, the Messenger of Allah (peace be upon him) is comforted that the things over which the disbelievers are boasting are all adornments of the earth for a few days, then a time will come when there will be no house, no garden, no greenery, no animal, no human on it, meaning all this hustle and bustle will come to an end.

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.

8. 1 Sa‘īdan. A plain field. Jurz. Completely level. In which there is no tree, etc., meaning a time will come when this world, along with all its splendors, will perish and the surface of the earth will become like a barren and level plain. After that, We will reward the righteous and the wicked according to their deeds.

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.

8. Whatever is on the earth, We will surely make it a barren plain [7].

[7]
﴿كل من عليها فان:.﴾

These people are presently living in comfort and are deeply entangled in the pleasures and attractions of the world, and they desire that their condition should remain as it is. In the dominance of Islam, they see the end of their comfortable life and the death of their honor and prestige. However, it is these very worldly attractions that We have made a means of trial for such people. We only wish to see whether, after being caught up in these luxuries and comforts, anyone turns towards Allah or not. And this world and its splendor are merely temporary, fleeting, and perishable things. A time is coming when there will be neither flourishing fields on this earth, nor fragrant gardens, nor wealth and livestock; it will be nothing but a barren plain, and nothing will belong to anyone. This wealth and offspring, these slaves and cattle, all these means of honor and prestige will disappear. At that time, the only thing that will be of use will be a person's good deeds, which will accompany him. Therefore, a person should focus his attention on things that will remain, rather than on things that are perishable.
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