Tafsir of Al-Kahf 18:8

(And indeed, We are makers)—in the time to come, when the life of this world reaches its end—(of what is upon it)—meaning everything that We have made an adornment. The use of the explicit noun instead of a pronoun is to increase emphasis. Many have permitted that this be more general than what was specifically described as "adornment," and for this reason, the pronoun was not used. "Making" (ja‘l) here means "turning into" (taṣyīr); that is, We will turn all of that (into soil)—meaning dust—(barren)—meaning devoid of vegetation. This was stated by Qatadah. Al-Raghib said: "The sa‘īd is the face of the earth." Abu ‘Ubaydah said: "It is the level part of the earth," and this was also narrated from Al-Suddi. Al-Zajjaj said: "It is the path that has no vegetation." Ibn Abi Hatim recorded that al-juzr means ruin, but the apparent meaning is not the literal one; the literal meaning is what we have mentioned, which many of the scholars of language have noted.

In Al-Baḥr, it is said: "The land is juzirat, meaning it is majruzah, when its vegetation has vanished due to drought or locusts." Lands that have no vegetation are ajrāz. It is also said of a year of drought: sanah juzr, and sinūn ajrāz, referring to a year without rain. The land is "consumed" (jaraza) by locusts, sheep, or camels when they eat everything upon it. A man is jarūz if he is a heavy eater or eats quickly, as is the female. The poet said: "Indeed, the old woman is a gluttonous eater (jarūz), eating a qafīz every night." In the Qāmūs, it says: "Land is jarz, juruz, or jurāz if it does not grow vegetation, or its vegetation has been eaten, or no rain has reached it." The proverb says: "No calamity is satisfied except by jurzah," meaning by total eradication. The intent is that what is upon the earth will become mere dust after it had been a source of wonder for observers and a delight for the eyes to behold.

The apparent meaning of the verse is the transformation of all parts of what is on earth into this state. This can only occur by the transmutation of all elemental components into the element of earth. There is no impossibility in this, for the transmutation of some elements into others occurs even today. It might be said that this follows the custom of speech, for people say, "So-and-so has become dust," when their body has decayed and nothing remains of them but dust, without the subject of elemental transmutation ever crossing their minds. Similarly, the claim of the investigating philosophers regarding the persistence of elemental forms in composite beings—and it is likely that the composition of these beings from elements is likewise—is a discourse one hardly hears from the righteous predecessors (al-salaf al-ṣāliḥ). And Allah, the Exalted, knows best.

As for the connection of these two verses to what precedes them, some investigators state that the words "Indeed, We have made..." are a clarification of the meaning of compassion (ishfāq) contained in [the previous verse] "lest you destroy yourself..." and that His saying, "And indeed, We are makers..." is a completion of that clarification. The summary of the meaning is: Do not grieve over the disbelief of the people in the Book We have sent down to you, for We have made what is on earth a diverse adornment for it in order to test their deeds and reward them accordingly, and We will soon annihilate all of that and recompense them according to their deeds.

In this sense, it is said to be a consolation for him, peace and blessings be upon him, as if it were said: Do not grieve, for We will take retribution for you against them. The obvious understanding of some is that what is understood from the beginning of the Surah serves as a clarification of [His] compassion, where the meaning is: Do not let your grief become excessive because of their disbelief, for We have sent you as a warner and a herald, but as for the attainment of faith in their hearts, you have no power over that. It is said that there is no harm in considering this a clarification for that as well, as causes are not mutually exclusive.

Others said regarding the connection: The preceding text contained a prohibition for him, peace and blessings be upon him, against grief, while this text contains guidance for him to emulate some of the attributes of the Almighty. It is as if it were said: "I created the earth and adorned it as a trial for the creation through obligations, yet they rebel and disbelieve; nevertheless, I do not cut off My favors from them. Therefore, you, too, O Muhammad, do not cease engaging in their invitation [to the truth], yet do not despair over them." The second sentence serves merely to encourage renunciation of any inclination toward the adornments of the earth. After this, the connection remains clear to you, though the mind may not be easily inclined to it—so reflect.