Tafsir of Ibraheem 14:29

(Hell) is an explanatory apposition (‘atf bayan) for "the abode" (mentioned in the preceding verse). In the structure of moving from ambiguity to clarity, there is a degree of intimidation that is not hidden. Al-Hufi and Abu al-Baqa’ parsed it as a substitute (badal) for it.

Regarding His saying: (they shall enter it)—meaning they shall endure its heat—this is a circumstantial qualifier (hal) related to "the abode," or to "Hell," or to "their people," or it is a new sentence explaining the nature of their settling. Abu al-Baqa’ allowed for "Hell" to be in the accusative case due to the construction of occupation (al-ishtighal), meaning: "They shall enter Hell, they shall enter it." Ibn ‘Atiyyah held this view; thus, the meaning of "settling" in this case is exposing them to destruction through killing and captivity. This is supported by what was narrated from ‘Ata’ that the verse was revealed regarding those killed at Badr.

According to the reading of Ibn Abi ‘Abla, (Hell) is in the nominative case as an initial (ibtida’). It is possible that in this reading, "Hell" is the predicate of an omitted subject. Abu Hayyan favored this, arguing that the accusative case based on ishtighal is less preferred, as there is no preceding element that would favor it, nor anything that would make it equal. The majority of reciters are on the accusative; they would not recite in a manner that is neither preferred nor equal, for "Zayd, I hit him" (Zaydun darabtuhu) in the nominative is more preferred than "Zayd, I hit him" (Zaydan darabtuhu) in the accusative. Therefore, its nominative state as the predicate of an omitted subject in that reading is more preferred. You know that His saying: "Say, 'Enjoy yourselves, for your destination is the Fire'" favors the previous interpretation.

(And what an evil place to settle!) This involves the omission of the one being censured (al-makhsus bi-al-dhamm); that is, "What an evil place of settling is it [Hell]," or "What an evil place of settling is their settling within it." It contains an explanation that their settling and their burning therein is by way of perpetuity and continuity.