Tafsir of Al-Furqan 25:66

This is an explanation for what preceded it, based on the wretched state of Hell in itself. The conjunction [wa] was omitted to indicate that each of the two [descriptions—being a wretched resting place and a wretched abode] is independently sufficient as a cause. It has been said that it is an explanation for what was explained first, but Ibn Hisham weakened this in al-Tadhkirah by noting that there is no correlation between a thing being a "continuous punishment" (gharama) and it being a "wretched resting place."

It has been answered that this is by considering the aspect of permanence; for the [nature of an] abode is that it implies permanence. It has also been said that both sentences are part of the speech of Allah, initiated [to explain] the command as previously stated, or that the command was explained by the first and the first was explained by the second. It is also permissible that one of the two is part of the quoted speech [of the servants of the Most Merciful] while the other is an initiation [from Allah]. All of these [interpretations] are as you see.

Sā’at (wretched is) is in the position of bi’sat (evil is); the specific subject of dispraise is omitted, with the estimate being "it" (i.e., Hell), which serves as the connector. It is feminine because mustaqar (resting place) is interpreted as Jahannam (Hell), or to match the [omitted] subject. Do you not see how Dhu al-Rumma feminized zawraq (boat) by interpreting it as safīnah (ship), since the subject was feminine, in his saying: "Or a free, tall, broad, hollow-sided [camel]—excellent is the boat of the land [i.e., the camel]"?

It is said that sā’at could be in the sense of ahzanat (it saddened/grieved), in which case it is an inflected transitive verb whose agent is the pronoun referring to Hell and whose object is omitted; i.e., "it grieved its inhabitants and companions." Mustaqarran (as a resting place) is a tamyiz (specifier) or a hal (state); it is a verbal noun in the sense of the agent or a noun of place, though this is not as strong.

The apparent meaning is that mustaqarran and maqāman are like his saying: "And she found her saying [to be] a lie and a fabrication."

Its beauty lies in the fact that the state of the abode calls for prolongation, or that it is a fasilah (end-of-verse rhyme). It has been said that the "resting place" refers to the sinners, while the "abode" refers to the disbelievers. The inna in both instances is for the sake of giving importance to the predicate. A group recited maqāman with a fatḥa on the mīm, meaning a place of standing.