Tafsir of Fussilat 41:40

"Indeed, those who deviate concerning Our signs"—they deviate in the interpretation of the Quranic verses away from the path of correctness and rectitude, carrying them to false meanings. This is what Ibn Abbas intended by his statement: "They place words out of their proper context." Its root comes from al-lahd (deviation), which is to lean away from the straight path and dig into the side of a grave. It is said lahada (to deviate), and it has been recited as yulhiduna and yalhiduna, in both dialectal forms.

Qatadah said: "Here, al-ilhad (deviation) means denial." Mujahid said: "It means whistling, clapping, and idle talk." Thus, the meaning is that they lean away from what is appropriate and fitting regarding Our signs, either by denying the Quran or by engaging in idle talk and whistling when it is recited. It is considered possible that the "signs" refers to all revealed books, and "deviation" includes changing and altering the wording—though this applies to books other than the Quran, as such alteration did not occur in the Quran as it did in the other books, according to what is well-known.

It is reported from Abu Malik that the "signs" refers to the proofs; thus, al-ilhad regarding them is to attack their indications and turn away from them. This is more in accordance with the Almighty’s words: "And of His signs are the night and the day, and the sun and the moon. And of His signs is that you see the earth humbled..." and so on. The previous interpretation is more in accordance with His, the Exalted’s, words: "And those who disbelieve say, 'Do not listen to this Quran and speak noisily during [the recitation of] it...'" and what follows. The verse, according to Mujahid’s interpretation, is more fitting and more appropriate.

The intended meaning of His saying, "they are not hidden from Us," is the recompense for their deviation; the verse is a warning and a threat to them.

His saying, "So is one who is cast into the Fire better, or one who comes secure on the Day of Resurrection?" is an admonition regarding the nature of the recompense. Although it would seem natural to contrast "being cast into the Fire" with "entering Paradise," it was diverted to what is expressed in the majestic arrangement out of concern for the believers, because security from punishment is more comprehensive and more important. For this reason, the first is expressed as "being cast," which indicates coercion and subjugation, while the latter is expressed as "coming," which indicates that it is by choice and pleasure, alongside security. Furthermore, entering Paradise does not negate the fact that their state will be changed from fear to security. It has also been suggested that the verse involves ihtibak (ellipsis/reciprocal omission), implying "whoever comes [having been] fearful is cast into the Fire, and whoever comes secure [is one who] enters Paradise," where the opposite of the second is omitted from the first, and the opposite of the first is omitted from the second. However, there is remoteness in this. The verse, as Ibn Bahr stated, is general for every disbeliever and believer.

Ibn Marduyah narrated from Ibn Abbas that "one who is cast into the Fire" is Abu Jahl, and "one who comes secure" is Abu Bakr al-Siddiq, may Allah be pleased with him. Abd al-Razzaq and others narrated from Bashir ibn Tamim that "one who is cast into the Fire" is Abu Jahl and "one who comes secure" is Ammar, and the verse was revealed concerning them. Muqatil said it was revealed concerning Abu Jahl and Uthman ibn Affan; it is also said to be concerning him and Umar, or him and Hamzah. Al-Kalbi said it was concerning him and the Messenger of Allah, may Allah bless him and grant him peace.

"Do whatever you wish," is a severe threat to the disbelieving deviators who are cast into the Fire; it is not a true permission to act.

"Indeed, He is All-Seeing of what you do"—He will recompense you according to your deeds.