سُوْرَةُ الْكَهْفِ

Surah Al-Kahf (18) — Ayah 45

The Cave · Meccan · Juz 15 · Page 298

وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَـٰحُ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا ﴿45﴾
And put forward to them the example of the life of this world: it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allâh is Able to do everything.
وَٱضْرِبْ wa-iḍ'rib And present
لَهُم lahum to them
مَّثَلَ mathala the example
ٱلْحَيَوٰةِ l-ḥayati (of) the life
ٱلدُّنْيَا l-dun'yā (of) the world
كَمَآءٍ kamāin like water
أَنزَلْنَـٰهُ anzalnāhu which We send down
مِنَ mina from
ٱلسَّمَآءِ l-samāi the sky
فَٱخْتَلَطَ fa-ikh'talaṭa then mingles
بِهِۦ bihi with it
نَبَاتُ nabātu (the) vegetation
ٱلْأَرْضِ l-arḍi (of) the earth
فَأَصْبَحَ fa-aṣbaḥa then becomes
هَشِيمًۭا hashīman dry stalks
تَذْرُوهُ tadhrūhu it (is) scattered
ٱلرِّيَـٰحُ ۗ l-riyāḥu (by) the winds
وَكَانَ wakāna And Allah
ٱللَّهُ l-lahu And Allah
عَلَىٰ ʿalā over
كُلِّ kulli every
شَىْءٍۢ shayin thing
مُّقْتَدِرًا muq'tadiran (is) All Able

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 45){وَ اضْرِبْ لَهُمْ مَّثَلَ الْحَيٰوةِ الدُّنْيَا … : ’’ هَشِيْمًا ‘‘} This {’’فَعِيْلٌ‘‘ } means {’’مَفْعُوْلٌ‘‘}, that is, shattered into pieces. {’’تَذْرُوْهُ‘‘ ’’ذَرَا يَذْرُوْ‘‘} (n) means the blowing of winds. {’’ مُقْتَدِرًا ‘‘ ’’قَدَرَ يَقْدِرُ‘‘} is the active participle from the form ifti‘āl, and with the addition of extra letters, the meaning is intensified, that is, fully capable. This is another example of the transience of the world, meaning the world is like that water which Allah Almighty sent down from the sky, with which plants grew from the earth, then they became so dense that, joining together, they presented a very beautiful scene, which made the farmer happy to see. Then that crop ripened and turned yellow, then it became so dry that it broke apart and was shattered. In the same way, the soul descended from the sky, joined with the body made from the earth, and man began to grow. After childhood, youth came in the blink of an eye, and parents rejoiced to see their young children. Then, after a short time, old age arrived. Now, it is inevitable that he will perish, just as if a ripe crop is given water or fertilizer, it is bound to become fragments; similarly, if an old person is given nourishing food or tonics, he is destined to go to the grave and turn into particles of dust. Then, many plants are uprooted as soon as they sprout, many green plants are cut at their prime, and if no accident occurs, they are cut at ripeness, or they themselves fall apart. In the same way, some people die in childhood, some in youth or middle age, and if this period passes safely, then after old age, the matter of staying here ends in every case. Allah Almighty has placed the “fa’ of sequence” between all the stages of life, that is, {’’ فَاخْتَلَطَ ‘‘} and {’’ فَاَصْبَحَ ‘‘}, meaning these stages come one after another rapidly. For verses of this meaning, see Yunus (24), Zumar (21), and Hadid (20).