Tafsir of Ibraheem 14:14

That is, in their lands and their homes. The lam (in la-nuskinannakum) refers to a covenant, and according to some, it is a substitute for the genitive construction (mudaf ilayhi).

{After them}, meaning after their destruction. The Glorified and Exalted swore [an oath] in response to their oath. It is apparent that what He, the Majestic and Exalted, swore upon was a punishment for their statement: {We will surely drive you out of our land}. In this is an indication of the extreme hideousness of what they committed, for when they desired to drive the addressed [prophets] out of their homes, He made their punishment to be their removal from the abode of the world and the bequeathing of their land and homes to those [prophets]. In the hadith: "Whoever harms his neighbor, Allah the Exalted shall cause him to inherit his home."

Abu Haywah read: {He shall surely destroy the wrongdoers, and He shall surely cause you to dwell in the land} with the letter ya (the third person), in consideration of [the preceding verse] "And He revealed," as you would say: "Zayd swore he would surely drive [them] out."

{That} is a reference to what was revealed—namely, the destruction of the wrongdoers and the dwelling of the addressed in their homes. By that consideration, the demonstrative pronoun is singular, even though that which is referred to is two things; thus, there is no need to categorize it in the vein of "middle-aged between that." The meaning is: That matter is realized and established.

{For whoever fears My standing} That is, My position, where the servants stand before Me for reckoning on the Day of Resurrection. Al-Zajjaj leaned toward this, so maqam (standing) is a noun of place, and its attribution to His pronoun, the Exalted, is because it is before Him, the Glorified. Al-Farra’ said: It is an infinitive of place (masdar mimi) attributed to the doer; that is, he feared My standing over him by safeguarding his deeds and My observation of him. It has been said: It means My establishing of justice and rightness, and the absence of any deviation from that. It has also been said that the word maqam is redundant, for the fear is of Allah the Exalted—that is, "for whoever fears Me."

{And fears My threat} That is, My threat of torment. The ya of the first person is omitted, the kasra being sufficient in place of it, except in stopping. The threat is in its literal sense, and its object is omitted. It is permitted that it is an infinitive derived from "the promise" (wa’d) on the scale of fa’il, meaning in the sense of the passive participle—that is, My torment promised to the disbelievers. In this is a metaphorical use of "promise" to mean "threat."

The intended meaning of "whoever fears," as indicated in al-Kashshaf, is the righteous (al-muttaqun). The occurrence of this, up to its end, after {And We shall surely cause you to dwell in the land after them} is in the position of {And the outcome is for the righteous} in the story of Moses, peace be upon him, when he said to his people: {Seek help in Allah and be patient; indeed, the earth belongs to Allah, He causes to inherit of it whom He wills of His servants, and the outcome is for the righteous.}