That is, the dislike of it shaking and being disturbed. Or lest it shake with them, so "not" and the "lam" are omitted. The omission of "not" is permissible due to the absence of ambiguity. [Mahamud said: "Its meaning is the dislike of it shaking with them, or the 'not' is omitted for the sake of avoiding confusion." Ahmad said: "The more appropriate of these two interpretations is that it is from their saying: I prepared this beam to support the wall if it tilts. Sibawayh said: "Its meaning is that I will support the wall if it tilts." The mention of tilting was prioritized due to its importance, and because it is also the reason for the support, and the support is the reason for preparing the beam. Thus, the cause of the cause is treated as the cause itself. This is how the saying of Allah, the Most High, is understood: 'So that one of them might go astray and the other might remind her.' Similarly, in our case, the original meaning is: And We made in the earth mountains so that it may stabilize them when it shakes with them. Thus, the shaking is the cause, just as the tilting in the mentioned example is a cause. The speech becomes: And We made in the earth mountains that it may shake so that We stabilize it, then the phrase 'so that We stabilize it' was omitted to avoid confusion, concisely and briefly. This explanation is closer to reality than what Al-Zamakhshari interpreted the verse to mean, for his interpretation necessitates that the earth does not shake with its inhabitants, because Allah disliked that, and what Allah dislikes cannot occur, just as what He intends must occur. However, the reality contradicts that, for how many earthquakes have caused the earth to shake and nearly overturn its high places to low ones. As for our explanation, the intended meaning is that Allah, the Most High, stabilizes the earth with the mountains when it shakes, and this does not prevent the occurrence of shaking, just as the saying 'So that one of them might go astray and the other might remind her' does not prevent the occurrence of straying and forgetting from one of them, but it is a shaking that is followed by stabilization. Likewise, the reality of earthquakes is merely like a fleeting moment, then Allah, the Most High, stabilizes it.] As for this, it is added for that purpose, similar to His saying: 'So that they may not know.' This is the view of the Kufans.

Al-fajj: the wide road. If you say: In the plural 'fujaj' there is a descriptive meaning, why was it placed before 'the paths' and not delayed as in His saying: 'So that you may walk therein in wide paths'? I say: It was not placed before as a description, but it was made a state, as in the saying:

'For the dignity of a desolate ancient ruin' [[For the dignity of a desolate ancient ruin... every dark one has been destroyed by a persistent black one.]]

The ruin: what remains of the traces of the house, and when a description precedes its described noun, it becomes a state of it as here, because the view of the Kufans and Al-Akhfash is that 'ruin' is the subject of the adverb before it and that it is to be relied upon. And 'desolate' is a state of it placed before it. It may be that it is a subject. And 'desolate' is a state of the hidden pronoun in the adverb. Sibawayh permitted that it is a state of the delayed subject. The omitted stability is its agent, and it is not prevented for him that the agent of the state differs from the agent of its owner, contrary to the majority. And 'desolate' means a place of loneliness, the opposite of 'sociable': a place of companionship. It may also mean abundant wild animals. And 'destroyed' means it was perished. The name is a description of the cloud, meaning: every black one is a permanent rain. It is narrated as follows:

'For the desolate one, a ruin... it appears as if it is a flaw.'

And it is with a kasra:

The plural of 'khala', which is a striped lining with which the bowls of swords are covered, and straps worn on the backs of bows.]

If you say: What is the difference between them in terms of meaning? I say: One of them indicates that He made therein wide paths.

The second is that when He created it, He created it with that attribute. This is an explanation of what was ambiguous there. It is preserved by His holding it with His power so that it does not fall to the earth and shake, or by the meteors so that the devils do not hear from its inhabitants among the angels about its signs, meaning about what Allah has placed in it of evidence and lessons by the sun and the moon and other celestial bodies, and their paths and their rising and setting, according to the correct calculation and the amazing arrangement, which indicates the profound wisdom and the astonishing power. And what ignorance is greater than the ignorance of one who turns away from it and does not let his mind contemplate it, and take lessons from it, and deduce the greatness of the One who brought it into existence from non-existence, and arranged it and set it in this position, and placed in it what He placed, the essence of which only He, glorified is His power and subtle is His knowledge, knows. It has been read as 'its sign,' in the singular, sufficing with one in indicating the genus, meaning: they are aware of what comes to them from the sky of worldly benefits, such as being illuminated by its two moons, and being guided by its stars, and the life of the earth and animals by its rains, while they are turning away from it being a clear sign of the Creator.