The pronoun in عَلَيْهِ refers to Allah, the Exalted. Its meaning is: You and your objects of worship are not deceiving Allah, except for the companions of the Fire, whom He has known in His knowledge to deserve it due to their evil deeds. If you say: How do they deceive them regarding Allah? I say: They corrupt them regarding Him by their temptation and mockery, from the saying: So-and-so deceives So-and-so's wife, as you say: He corrupted her for him and disappointed her for him. It is permissible that the 'and' in وَما تَعْبُدُونَ means 'with,' like in their saying: Every man and his dependents. Just as it is permissible to remain silent about 'every man and his dependents,' and that 'every man and his dependents,' it is permissible to remain silent about his saying: 'Indeed, you and what you worship,' because his saying وَما تَعْبُدُونَ suffices as a statement, for its meaning is: Indeed, you are with what you worship. The meaning is: Indeed, you are with your deities, meaning: You are their companions and associates, and you do not cease to worship them. Then he said: What you are upon, meaning: upon what you worship بِفاتِنِينَ, as instigators or carriers on the path of temptation and misguidance, except for one who is misguided like you. Or it could be in the style of his saying: 'Indeed, you and the book reaching Ali...' like a tanner and the skin, referring to Amr ibn al-Aas. And it was said to Al-Walid ibn 'Uqbah ibn Abi Mu'ayt, inciting Muawiya against Ali ibn Abi Talib, and the tanner's skin is a dream, like the saying: If the tanner is corrupted and the skin is spoiled. And 'dream' in the sense of a vision is with the opening, while 'dream' with the closing means forgiveness with ability. The intended meaning is to liken one state to another. It is also possible that the 'and' indicates companionship and not conjunction, meaning it is a comparison of Muawiya to the tanner.]

Hassan read: صال الجحيم, with a Dhamma on the lam. There are three possibilities in it. The first is that it is plural, and the dropping of the 'waw' is due to the meeting of two consonants, which is the 'waw' and the definite article 'lam.' If you say: How does the plural fit with the saying مَنْ هُوَ? I say: It is from a singular term with a collective meaning, so 'هو' is based on its wording, and 'الصالحون' on its meaning, just as it has been carried in some places of revelation based on the wording of 'من' and its meaning in one verse. The second is that its origin is صائل, then it is said صال in صائل, like their saying: شاك in شائك. The third is that the lam of صال is omitted for ease, and the grammar is applied to its root, just as it is omitted in their saying: ما باليت به بالة, and its origin is بالية from بالي, like عافية from عافى. An example of this is the reading of one who recited: وَجَنَى الْجَنَّتَيْنِ دانٍ وَلَهُ الْجَوارِ الْمُنْشَآتُ by applying the grammar to its root.