Tafsir of As-Saffat 37:161

The pronoun in "upon Him" (‘alayhi) refers to Allah—Mighty and Majestic is He. The meaning is: You and your objects of worship—neither you nor they—are able to lead anyone astray from Allah, except for those who are the people of the Fire, whom He knew in His foreknowledge would deserve to enter it due to their evil deeds.

If you ask: How do they lead them astray from Allah? I say: They corrupt them against Him through their seduction and mockery. It is like saying, "So-and-so seduced such-and-such’s wife against him," just as you would say, "He corrupted her against him" or "He turned her against him."

It is also permissible for the waw (and) in "and what you worship" to be in the sense of "with" (ma‘a), similar to the expression: "Every man and his trade" (kullu rajulin wa-day‘atuhu). Just as it is permissible to pause at "Every man and his trade"—implying "Every man with his trade"—it is permissible to pause at His saying: "So you and what you worship," because the phrase "and what you worship" stands in the place of the predicate, as the meaning is: "So you, along with what you worship..."

The meaning is: You, along with your deities—meaning you are their companions and associates, never ceasing to worship them. Then He says: "are not, against Him, leading [anyone] astray"—meaning you are not causing anyone to stray or compelling them onto the path of temptation and misguidance, "except for him who is" already astray like you. Or, it may be in the style of the verse: "For you and the Book, to Ali, are like the tanner when the hide has become putrid."

Regarding the reading of Al-Hasan: "The burners of the Hellfire" (sal al-jahim) with a damma on the lam:

There are three interpretations:

1. It is a plural, and the waw was dropped due to the meeting of two quiescent letters (the waw and the lam of the definite article). If you ask: How does the plural stand with His saying "he who is" (man huwa)? I say: Man is singular in wording but plural in meaning; thus, huwa (he) is based on the wording, and salun (burners) is based on the meaning, just as it is done in other places in the Revelation where both the wording and meaning of man are used in a single verse.
2. Its origin is sa’il (burner), subjected to metathesis, then sal is said for sa’il, like their saying shak for sha’ik (armed).
3. The lam of sal is dropped for lightness, and the inflection is applied to its ‘ayn (the root letter), just as it was dropped in their saying "I did not care a whit" (ma balaytu bihi balah), where the origin is baliyah from bala, like ‘afiyah from ‘afa. Its equivalent is the reading of those who read: "And the fruit of the two gardens is near" (wa jana jannatayn dan) and "And to Him belong the ships" (wa lahu al-jawar) by applying the inflection to the ‘ayn.

"And there is not one of us except that he has a known position. And indeed, we are those who stand in rows. And indeed, we are those who exalt [Allah]."