Tafsir of Nuh 71:24

It is also permitted that "many" refers to those whom the leaders commanded. The manifest meaning would be "The leaders have led them [the commanded] astray," referring to those addressed by the saying, "Do not abandon your gods." Thus, "many" was placed in that position by way of tajreed (abstraction). Al-Hasan said, "And they have led astray," meaning the idols; this is like the Almighty’s saying, "My Lord, indeed they have led astray many among the people." The pronoun for rational beings is used for them because, in the view and claim of the idolaters, the idols hold the rank of rational beings. Al-Bahr notes that it is favored by the return of the pronoun to the nearest mentioned noun, though it is not hidden that returning it to the leaders is more apparent, as they are the ones being spoken of, and the meaning is more applicable to them. The sentence is said to be a state (hal) or a conjunction to what preceded it.

Others say it is a conjunction to it, and the waw is part of the narrated speech; the necessity of correspondence between insha and khabar is not required in conjunction, as stated by Abu Hayyan and others, though there is a disagreement on this. In Al-Kashf, it is noted that you may treat it as being of the type "and abandon me for a long time," meaning, "Forsake them and do not increase them." The shift to the term "the wrongdoers" serves to intimate their desert of being supplicated against, to manifest the excuse of Nuh (peace be upon him), and to provide a warning and kindness to others. It also contains an expression of hatred for the evil consequences resulting from their vices, which is a sound meaning. Thus, in his view, it is a conjunction to an elided insha clause.

Perhaps it is better to say that it is a conjunction to "My Lord, indeed they have disobeyed me," and the waw is from the narrated speech, and the correspondence is fulfilled. Al-Khafaji said: The apparent purpose of his saying, "My Lord, indeed..." is complaint and the expression of helplessness and despair regarding them. It is therefore a request for victory over them, like his saying, "My Lord, help me for they have denied me." If this were not intended, it would be a repetition of what he had already said. Thus, it acts as a metonymy for "Forsake them," "Grant me victory," "Manifest Your religion," or the like; it is therefore a conjunction of insha to insha without any ellipsis. Evidence for this is that Allah the Almighty called such things a "supplication," where He says, "So he called upon his Lord, 'Indeed, these are a criminal people.'" Ponder this.

It is a sound position, free from affectation and the commission of disputed matters, although there is some hesitation regarding the evidence. The "error" for which an increase is requested refers to either:

1. The error in promoting their deceit and worldly interests, in which case it is a supplication against them that their affairs might not be made easy.
2. Error in the sense of destruction, as in His saying, "Indeed, the criminals are in error [destruction] and scorching," derived from losing one's way, for whoever is lost in a path is destroyed. The meaning would then be "destroy them." Ibn Bahr interpreted it as punishment, which is close to what was mentioned.
3. Some say it is to be taken literally—error in religion—and the supplication for an increase in it occurred only after it was revealed to him that "no one will believe from your people except those who have already believed." Its consequence is a supplication against them for an increase in their punishment, but this requires evidence.

By what you have heard, the problem is resolved regarding the claim that requesting "error" and the like is either absolutely impermissible or—if requested for a beneficial purpose—is permissible but not praiseworthy or pleasing. How, then, could Nuh (peace be upon him) have supplicated against them in this manner?