Explanation of the author's statement: In the authentic hadith from Ibn 'Abbas (may Allah be pleased with both of them) regarding the saying of Allah the Exalted

The Shaykh : He said: "And in the authentic hadith from Ibn 'Abbas (may Allah be pleased with both of them) regarding the saying of Allah the Exalted:

And said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.

وقالوا لا تذرن آلهتكم ولا تذرن وداً ولا سواعاً ولا يغوث ويعوق ونسراً

[Nuh 71:23]

".
And they said: meaning some of them said to others.
"Do not abandon" means "do not leave" and "do forsake." This is emphasized with the nun. "Do not abandon" is a prohibition emphasized with the nun.
And his saying: Is the meaning that you abandon their worship, or that you do not abandon their worship and allow anyone to insult them? Both meanings are intended. The intended meaning is both: stand up for your gods, do not allow anyone to touch them, do not call people to them, and do not call for their worship either, but rather strive for them. This is advising one another in falsehood, the opposite of those who believed. Those who believed and did righteous deeds advise one another to truth.
And his saying: The five seem to have a distinction over the others because his saying "your gods" is general and includes all those they worship. Did you understand?
And "al-ilah" (gods) is the plural of "ilah" (god), which is everything that is worshipped, whether rightly or wrongly. But if it is worshipped rightly, it is Allah; and if it is worshipped wrongly, it is other than Allah. It is other than Allah.
Wadd is one, and Suwa' is two, and Yaghuth is three, and Ya'uq is four, and Nasr is five. They advised one another regarding these five, specifying after generalizing, and it seems these five were the chiefs of their gods. May Allah protect us.
"Ibn 'Abbas (may Allah be pleased with him) said regarding this verse:

These are the names of righteous men from the people of Noah

هذه أسماء رجال صالحين من قوم نوح

These are the names of righteous men from the people of Noah. When they died, Satan whispered to their people: “Set up at their gathering places, where they used to sit, statues and name them after them.” They did so, but they did not worship them until those first ones died and knowledge was forgotten, and then they were worshipped.

هذه أسماء رجال صالحين من قوم نوح فلما هلكوا أوحى الشيطان إلى قومهم أن أنصبوا إلى مجالسهم التي كانوا يجلسون فيها أنصاباً وسموها بأسمائهم ففعلوا ولم تعبد حتى إذا هلك أولئك ونسي العلم عبدت

". There is a difficulty in this interpretation where he said: And the apparent meaning of the Qur'an is that they were before Noah, or not? The apparent meaning of the noble verse is that these people were prior to Noah, and that the people of Noah worshipped them, and then Noah forbade them from worshipping them and commanded them to worship Allah alone, but they refused and said: It is also possible, though unlikely, that this was at the beginning of Noah's message, that these men responded to him and believed in him, and then they died before Noah, and then they were worshipped. But this is unlikely, even from the context of the reports from Ibn 'Abbas.
The important thing is that these idols, these idols among the people of Noah, these idols among the people of Noah .
Satan inspired them with inspiration, or was it whispering? Whispering. He inspired them at the places where they used to sit, statues. "Al-anasib" is the plural of "nasb," which is anything that is set up, whether a stick, a stone, or otherwise.
The student: ... .

The Shaykh : ... .
The student: ... .

The Shaykh : There is no difficulty. The difficulty is if they were from the people of Noah. And the difficulty in Ibn 'Abbas's statement now, is there a clear difficulty?
The student: ... .

The Shaykh : The verse informs that these people are informing during the time of Noah, yes.
meaning set up statues at their places and say: This is Wadd, this is Suwa', this is Yaghuth, this is Ya'uq, and this is Nasr. Why? So that when you see them, you remember their worship and you are motivated to it. Thus Satan made it attractive to them, and this is whispering and deception, just as Satan said to Adam: This is deception. Otherwise, if we do not remember the worship of Allah except by seeing the forms of these people, what kind of worship is that?
And it is reported from Ibn 'Abbas (may Allah be pleased with both of them): . Ten generations, and a generation is a hundred, meaning a thousand.
The dispute and division occurred, so Allah sent the prophets, as He the Exalted said: . This is the interpretation of Ibn 'Abbas (may Allah be pleased with him) of the verse. Is the interpretation of Ibn 'Abbas a proof, or not?
The student: ... .

The Shaykh : Hm?
The student: ... .

The Shaykh : Yes. In interpretation, one first returns to the Qur'an, for the Qur'an interprets some of itself, as He the Exalted said: What is the interpretation? . The interpretation of is the interpretation of .
If he does not find it in the Qur'an, then to the Sunnah of the Messenger (peace and blessings be upon him), and if he does not find it there, then to the interpretation of the Companions. The interpretation of a Companion is undoubtedly a proof, because he is more knowledgeable about the Qur'an in the era it was revealed and in its language, and he is known more than others. So much so that some scholars said: The interpretation of a Companion is in the status of a marfu' (report traced to the Prophet). This is not correct, but it is undoubtedly a proof for those after them. If the Companions differed in interpretation, we take the stronger position that the context of the verse supports. Okay. Ibn 'Abbas says: This is the meaning of the noble verse. And we say that the noble verse indicates what Ibn 'Abbas (may Allah be pleased with both of them) mentioned, except that the apparent context is that these idols were for these righteous people who were before Noah, they were before Noah, yes.
The student: ... .

The Shaykh : Yes.
The student: ...

The Shaykh : How?
The student: ... .

The Shaykh : ... meaning the coming of, no? No, here "la" is for emphasis, it is not a negation because it is conjoined to the negation from the start. If it were said "Do not abandon your gods, and do not abandon Wadd, Suwa', Yaghuth, Ya'uq, and Nasr," the speech would be correct.
The student: ... .

The Shaykh : It is extra for emphasis only, like it in His saying the Exalted: the fourth and fifth and the third.