وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَٰحُ · ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
"Set forth for them the example of the life of this world: it is like water We send down from the sky; the plants of the earth mingle with it, and then it becomes dry stubble that the winds scatter. Wealth and children are the adornment of the life of this world; but the lasting righteous deeds are better with your Lord in reward and better in hope."
هَشِيم — root ه-ش-م: to be broken up and crumbled. The same process was treated in al-Wāqiʿa 56/65 and al-Zumar 39/21 with the word ḥuṭām; in al-Qamar at 54/31 hashīmi'l-muḥtaẓir had occurred. Three sūras recount the same end with three words.
تَذْرُوهُ ٱلرِّيَٰحُ — dharw: to scatter. In al-Dhāriyāt the root ذ-ر-و was treated on the occasion of the sūra's name; I rely on that treatment.
I record this as my own reading, and its support is the attribute itself: the opposition is not good/bad — it is lasting/passing. Wealth and children are not condemned; they are called "adornment" (the same word used in verse 7 of what is on the earth). That is, the matter is the misjudging of a length of time — and this is the shared subject of the four stories of the sūra.
وَخَيْرٌ أَمَلًا — "better in hope too." And this meets the sentence of the man in the thirty-sixth verse: wa la-in rudidtu ilā rabbī la-ajidanna khayran minhā munqalabā — he too had hope, but it was fastened to the wrong place.