In another wording recorded by him: “Allah does not accept from anyone the repentance of one who commits shirk (associationism) after embracing Islam.” Bahz ibn Hakim corroborated this from his father, except that he said, “a deed,” in place of “repentance.” Ahmad recorded it (5/5).

I say: Bahz is trustworthy and an authority, especially in his narrations from his father. This wording explains Abu Qazʿah’s narration and removes the difficulty arising from its apparent meaning. In this respect, it is like Allah’s saying: “Indeed, those who disbelieve after having believed, then increase in disbelief—their repentance will never be accepted” (Al ʿImran 3:90).

For this reason, it perplexed many exegetes, since its apparent meaning conflicts with what is necessarily known in the religion: that the repentance of an unbeliever is accepted. Evidence for this is Allah’s statement before the verse just cited: “How can Allah guide a people who disbelieved after having believed...” up to His saying: “Their recompense is that upon them rests the curse of Allah, the angels, and all people. They will abide therein...” and then: “Except those who repent thereafter and mend their ways; for Allah is All-Forgiving, Most Merciful” (Al ʿImran 3:86–89).

The exegetes’ views thus varied greatly in reconciling the two verses and removing the difficulty, according to many opinions which there is no room to mention now. I will mention only that which is supported by this narration of Bahz, for just as it explains Abu Qazʿah’s narration, it also explains the verse and removes its difficulty. Thus, the meaning of his statement in the hadith, “The repentance of a servant who disbelieves after embracing Islam is not accepted,” is that his repentance from a sin committed while he remains in disbelief is not accepted, for repentance from sin is a deed, and associationism nullifies it, as Allah says: “If you were to commit associationism, your deeds would surely be nullified” (Al-Zumar 39:65). Likewise, the meaning of Allah’s statement in the verse, “Their repentance will never be accepted,” is their repentance from their sins, not from their disbelief.

Some of the early generations interpreted it in this manner. In the eminent al-Alusi’s exegesis, Ruh al-Maʿani (1/624), after mentioning some of the views referred to above, he states: