Allah would not forgive them nor guide them to a way. This is a denial of forgiveness and guidance. Mahmoud said: "This is a denial of forgiveness and guidance... etc." Ahmad said: "And there is nothing in this verse that contradicts the apparent established principle that repentance is accepted in all cases, because the last thing mentioned about these people is their increasing disbelief. If what was mentioned at the end of their states was repentance and faith, then it would be necessary to reconcile the verse and the principle. This separation that Zamakhshari mentioned is applicable in the verse of Al-Imran, where Allah, the Most High, said: (Indeed, those who disbelieved after their faith, then increased in disbelief, their repentance will not be accepted, and they are the misguided ones). Now, another way to reconcile this verse with the principle has appeared, aside from what was previously mentioned in Al-Imran, which is that it could mean: No repentance will come from them, so there will be no acceptance, based on the saying: 'He who does not love is not guided by its light.' In this case, it would be a statement, not a ruling, and the report about them is that it was known in Allah's knowledge that they would not repent from apostasy. And Allah knows best. Regarding Zamakhshari's statement: "The one who breaks his repentance and returns to it is likely to die in a bad state," there is a consideration. It has been reported in the hadith: "The believer is tested and repents." Al-Harawi said: Its meaning is that he commits sin due to his temptation, then follows it with repentance. This is a kindness in a manner of exaggeration that the 'lam' gives, and the intended denial of both is the denial of what necessitates them, which is pure, firm faith. The meaning is: Those who have repeatedly apostatized and have shown an increase in disbelief and persistence upon it, it is unlikely that they will produce what would merit forgiveness and require kindness from Allah, because the hearts of those who have this habit are hearts that have been struck with disbelief and have become accustomed to apostasy. Faith has become the least significant thing to them, as it appears to them in cycles again and again. It does not mean that if they sincerely believed after repeated apostasy and their repentance was sincere, it would not be accepted or forgiven, because that is accepted as it is an exertion of effort and a striving for capability. However, it is an improbability and a wonder, and it is a matter that is hardly possible. Thus, you see the sinner who repents, then returns, then repents, then returns; it is unlikely that he will be expected to remain steadfast. It is most likely that he will die in a bad state and in the ugliest form. It has been said: They are the Jews, who believed in the Torah and Moses, then disbelieved in the Gospel and Jesus. Then they increased in disbelief by disbelieving in Muhammad, blessings and peace be upon him.