Exegesis of the verse: ((Indeed, repentance is only for Allah for those who do evil out of ignorance...)).

Then Allah the Mighty and Majestic said: This is a subject preceded by a tool of restriction, which is "inma", and the predicate of the subject is His saying: or His saying: It is possible that it is this or that. And His saying: means the evil deed, such as doing what is forbidden or leaving what is obligatory. However, He qualified it with His saying: The meaning of "ignorance" here is foolishness, not mere lack of knowledge, because the one who does evil out of ignorance is excused and has no sin upon him, by the saying of Allah the Exalted: But the meaning of "ignorance" here is foolishness. From this is the saying of the first poet:
Let no one be ignorant toward us, so that we may be ignorant beyond the ignorance of the ignorant.
means that if they did evil out of ignorance, they should repent to Allah while it is still near. "Near" here means before death. If they repent before death, Allah will accept their repentance. However, we will come to the benefits later, where it is mentioned that repentance should be immediate. They return to Allah, and that is by leaving the evil they committed or doing what they left of the obligatory. This sentence, in relation to what came before it, is an emphasis, because this ruling is understood from His saying: But He emphasized what He committed Himself to by saying: , and He referred to them with "those" (ula'ika), even though, considering the context of speaking about them, they are in a place of nearness. The near is referred to with "these" (ha'ula'ika). But here He said: He referred to them with the gesture of distance, indicating the highness of their station through repentance. meaning He who possesses knowledge and wisdom. So knowledge is perceiving a thing as it is. This definition excludes both types of ignorance: simple ignorance and compound ignorance. Because simple ignorance has no perception at all, and compound ignorance involves perceiving a thing as other than it is. So knowledge is perceiving a thing as it is. As for the knowledge of Allah the Mighty and Majestic, it is complete and comprehensive. Complete means that it was not preceded by ignorance and not followed by forgetfulness. Musa (peace be upon him) said to Pharaoh when he said: He does not err. He does not forget. And it is also comprehensive. Allah the Exalted said: And Allah the Exalted has explained His knowledge in His Book sometimes in general and comprehensive terms, and sometimes in detail. So in His saying: this is detail. And His saying: and Allah knows that also contains some detail. As for generality, it is abundant in the Qur'an. Knowledge is more comprehensive than power and broader, because it relates to everything, even the impossible, unlike power, which is comprehensive of everything, but what is impossible is nothing in relation to power. As for knowledge, it includes even the impossible. Have you not seen the saying of Allah Blessed and Exalted: And His saying: The multiplicity of gods is impossible and unattainable, and yet Allah informed that if it were so, its result would be such and such. And His saying: is derived from "hukm" (judgment) and "hikmah" (wisdom). So He is a Judge and a Perfecter. A Judge if we consider it derived from judgment, and a Perfecter if we consider it derived from wisdom. Has the time for questions come?