جامِدَةً means 'stagnant' from جمد in its place if it does not move. The mountains gather and move like the wind moves the clouds. When a viewer looks at them, he thinks they are standing still in one place while they pass by swiftly like the clouds. Likewise, the great celestial bodies, which are numerous: when they move, their movement is hardly discernible, as the poet Al-Nabigha described the army:

'Like a mountain, you think they are ... standing still for a need, while the mounts are moving swiftly.'

[For Al-Nabigha. Al-Ar'an: the high mountain. Al-Tud: the great mountain, he borrowed Al-Ar'an for the army, then likened it to Al-Tud to emphasize the multitude. Al-Hajj: a collective noun, its singular is حاجة. Al-Rikab: the mounts, which has no singular form. Al-Hamlagah: the easy, slow movement, a borrowed term. Al-Hamlaj: the swift. He says: We fought the enemy, a great army, you think they are standing still for a need due to their multitude, while their mounts are hastening in their movement.]

صُنْعَ اللَّهِ is one of the confirmed sources, like His saying وَعَدَ اللَّهُ. And صِبْغَةَ اللَّهِ except that the confirmation is omitted, which is the subject for the Day the trumpet is blown. The meaning is: And on the Day the trumpet is blown, and it was like this and that, Allah rewards the good-doers and punishes the wrongdoers. Then he said: 'the creation of Allah,' meaning: the rewarding and punishing. He made this creation among the things He perfected and brought forth with wisdom and correctness, as He said: 'the creation of Allah who perfected everything.' This means that the good deed is met with reward and the bad deed with punishment: this is part of His perfection of things and His precision in them, and His conducting them according to the matters of wisdom, as He knows what the servants do and what they deserve, so He rewards them accordingly. Then he summarized that with His saying: 'Whoever comes with a good deed...' to the end of the two verses. Look at the eloquence of this speech, the beauty of its arrangement and order, and the strength of its interpretation.

[The phrase 'and the strength of its interpretation' refers to the proper application of the term. In the dictionaries, 'to bandage the wound' means to secure it with a bandage. And it is mentioned 'the strong' meaning firm and stable. It has been said that 'Rasan' - with a Dhamma - means strength.]

And some of it is taken by the grip of some, as if it were poured out in one pouring. For some reason, it incapacitates the powers and silences the voices.

[The phrase 'and silences the voices' in the dictionaries means 'the voice of the male animal.' When they say of the speaker: 'he has a voice,' they are likening him to the male animal.]

And such a source, when it comes after speech, is like a witness to its correctness and a call to its validity, and that it should not have been anything other than what it has been.

Do you not see His saying: صُنْعَ اللَّهِ, and صِبْغَةَ اللَّهِ, and وَعَدَ اللَّهُ, and فِطْرَتَ اللَّهِ: after He marked them with the addition to Him with a mark of glorification, how He followed it with His saying: الَّذِي أَتْقَنَ كُلَّ شَيْءٍ, وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً, Allah does not break His promise, there is no changing the creation of Allah. And it is read: 'You do,' in the address. So for him is better than it, meaning: the reward and that the deed is transient while the reward is everlasting, and there is a great difference between the action of the servant and the action of the master. And it was said: 'So for him is better than it,' meaning: he has a good reward from it, which is Paradise. And from Ibn Abbas, the good deed is the word of testimony. And it is read:

يَوْمَئِذٍ added, because it is added to something that is not established. And it is in the accusative with a tanween of fright. If you say: What is the difference between the two frights? I say: The first fright is that which no one is free from when feeling a severity that occurs and a horror that surprises, from fear and awe, even if the good-doer is safe from harm befalling him, as a man enters upon a king with a fearful chest and a trembling heart, even if it is a time of honor, kindness, and favor.

As for the second: it is the fear of punishment. If you say: What does the reading of مِنْ فَزَعٍ with tanween mean? I say: It has two possible meanings. One is the fear of punishment, and as for what befalls a person from apprehension and terror due to what he sees of horrors and great matters, he cannot be free from it, because humanity necessitates that. There are reports and narrations that indicate this. And there is a great fear that is extremely intense, which cannot be described: it is the fear of the Fire. 'Aman' can be followed by a preposition or stand alone, as in His saying: 'Do they feel secure from the plan of Allah?' It is said that the evil deed refers to associating partners with Allah. The phrase expresses the whole by mentioning the face, head, and neck, as if it were said: 'They will be thrown into the Fire,' as in His saying: 'They will be thrown headlong into it.' It is also possible that the mention of the faces indicates that they will be thrown on their faces, turned upside down. 'Will you be recompensed?' allows for a shift and a narration of what is said to them at the time of being thrown, with the saying implied.