And he follows a way other than that of the believers, which is the way they are upon from the upright, pure religion. This is evidence that consensus is a proof that should not be opposed, just as opposing the Book and the Sunnah is not permissible. For Allah, glorified and exalted is He, combined between following the way of non-believers and opposing the Messenger in the condition, and made its punishment a severe warning. Thus, following them is obligatory, just as supporting the Messenger, blessings and peace be upon him, is obligatory. His saying, 'We will make him follow what he has turned to,' means we will make him a supporter of what he has chosen from misguidance, by abandoning him and leaving him to what he has chosen. 'And We will admit him to Hellfire' and it has been recited: 'And We will admit him,' with the opening of the noon, from 'salah.' It has been said that this is regarding Ta'mah and his apostasy and his departure to Mecca. 'Indeed, Allah does not forgive that He be associated with' is a repetition for emphasis, and it has been said that it was repeated for the story of Ta'mah: and it was narrated that he died as a polytheist. And it was said:

A shaykh from the Arabs came to the Messenger of Allah, blessings and peace be upon him, and said: "I am an old man immersed in sins, except that I have not associated anything with Allah since I recognized Him and believed in Him. I have not taken anyone besides Him as a protector, nor have I committed sins out of defiance against Allah or out of arrogance towards Him. I have never thought for the blink of an eye that I could escape Allah. I am truly regretful, repentant, and seeking forgiveness. What do you think my state is with Allah?" [It is disconnected.] Then it was revealed. This hadith supports the saying of those who interpreted (لِمَنْ يَشاءُ) as the one who repents from his sin. [The phrase “supports the saying of those who interpreted” refers to the Mu'tazila.] Except for the females, they are al-Lat, al-'Uzza, and Manat. And according to al-Hasan, there was not a tribe among the Arabs except that they had an idol they worshipped, which they called the daughter of so-and-so. It is said that they would say about their idols that they were the daughters of Allah. It is said that the intended meaning is the angels, due to their saying: the angels are the daughters of Allah. And it was read as أنثا, the plural of أنيث or أناث. And وثناً. And أثنا, in both forms, is the plural of وثن, as you say lion, lions, and lions. The waw is changed to an alif like in أُجوه in وجوه. And 'Aisha, may Allah be pleased with her, read: أوثاناً. And if they call upon, and if they worship with the worship of idols, except for a devil, for he is the one who incited them to worship it, so they obeyed him, thus making their obedience to him an act of worship. And may Allah curse him, and He said: "I will surely take a share, meaning a devilish one, combining the curse of Allah and this vile saying, as a fixed portion that I have imposed upon myself, from their saying: I have imposed for him in the distribution, and the soldiers' share is his provision." Al-Hasan said: Out of every thousand, nine hundred and ninety will go to the Fire. And I will surely give them false hopes. [Mahamud said: "The intended meaning of false hopes..." Ahmad said: It is an insinuation against the people of the Sunnah who believe that the monotheist who has major sins and is not repentant, his matter is deferred to Allah, and forgiveness for him is entrusted to His will, believing and affirming His saying in the verse considered in this (Indeed, Allah does not forgive that anything be associated with Him, but He forgives what is less than that for whom He wills). And it is astonishing that this verse has been repeated in this surah twice, yet al-Zamakhshari turns a blind eye to it and considers the received belief from it as among the devilish false hopes. We seek refuge in Allah from sending the reins in following desires. Likewise, he insinuated against the people of the Sunnah in their belief in the truth of the truthful promise of the intercession of Muhammad, and he also counted that as a devilish hope. And I do not see that one who denies intercession will attain it. There is no power and no strength except with Allah. Indeed, he has plotted against this virtuous one, so no rational person should feel secure after him. Indeed, no one feels secure from the plot of Allah except the losing people.] From the length of lifespans, and the reaching of hopes, and the mercy of Allah for the criminals without repentance. [The phrase: “for the criminals without repentance” refers to intercession, or merely by virtue. This is the view of the people of the Sunnah.] And exiting from the Fire after entering it by intercession and similar matters. And their mutilation of the ears is their action with the bahirah; they would pierce the ear of the she-camel if she gave birth to five offspring and the fifth was male, and they prohibited themselves from benefiting from it. And their changing the creation of Allah: piercing the eye of the hami and exempting it from riding. And it is said: castration, which is permitted according to the opinion of the majority of scholars in animals. However, among the children of Adam, it is prohibited. And according to Abu Hanifa, it is disliked to buy and keep and employ eunuchs, for the desire for them leads to their castration. And it is said: the fitrah of Allah, which is the religion of Islam. And it was said to al-Hasan: Indeed, Ikrimah says it is castration. He said: Ikrimah is lying; it is the religion of Allah. And from Ibn Mas'ud: Allah cursed the women who remove their hair and those who have their eyebrows plucked, and those who tattoo themselves, changing the creation of Allah. [It is agreed upon from the narration of Alqamah with the addition of “the ones who separate their teeth.” And there is a story.] And it is said: effeminacy.