regarding the ruling on excusing ignorance.

And if you point to two females while addressing a group of females? You say "You two," okay.
And if you point to a group while addressing a group of males? You say "You all," correct. This is when we point to a group while addressing a group of males.
To a group while addressing a group of females? You say "You all," okay.
To a group while addressing two people? You say "You two." In any case, the important point is that the demonstrative pronoun is based on the one being pointed to, and the *kaf* is based on the one being addressed. If the addressee is a singular male, the *kaf* is singular masculine; if singular female, likewise; if dual or plural, likewise. This is the most eloquent form. Sometimes the *kaf* is opened (with a *fatḥah*) for any male addressee, whether singular, dual, or plural, and closed (with a *kasrah*) for any female addressee, whether singular, dual, or plural. Sometimes the *kaf* is opened and singular for every addressee, so you say "that" addressing a man, a woman, two people, or a group. These are three dialects regarding the *kaf* of address combined with the demonstrative pronoun. The most eloquent is that it follows the addressee, then it is opened for the male and closed for the female, then it is opened in all cases for a singular male. Okay.
Here, the Mighty and Majestic says: The one being pointed to is singular and the addressee is a group of males, so it is "that" (dhālikum), meaning the addressees are a group of males. "That is because of the punishment you are in

by the fact that

بأنه

because of the fact that in this world

when Allah was called upon alone, you disbelieved

إذا دعي الله وحده كفرتم

[Ghafir 40:12]

" and you associated partners with Us and you said: .
"

you disbelieved

كفرتم

by His oneness

but if others were associated with Him

وإن يشرك به

[Ghafir 40:12]

He makes for Him a partner

you believe

تؤمنوا

you believe in the association" And this is the reality. When Allah is mentioned, the hearts of those who do not believe in the Hereafter shudder, but when those other than Him are mentioned, they rejoice. They believe in their hearts and rejoice with their tongues. And this faith, in reality, we might say it is true faith, and we might say it is professed faith, meaning it is a declaration and that in the depths of their souls they believe in Allah. Look at the most disbelieving person on earth, Pharaoh, how he denied the Creator and claimed lordship, and he said to his people: And yet, in the depths of his soul, he was a believer. Moses said to him while debating with him: I tell you this verse indicates that Pharaoh was a believer in the lordship of Allah. How is that? Because when Moses said to him: he did not say "I do not know," and he was in a position where he considered himself more knowledgeable than Moses, meaning he could have denied Moses's claim if he had denied it. But he acknowledged that Allah revealed the Torah to Moses. And this is indicated by the saying of the Exalted: Therefore, no sane person—and by sane I mean anyone other than a madman—can ever deny that this universe has a Creator. Every sane person, if they reflect even a little on this universe, knows that it has a Lord who manages it, and they cannot deny it.
So His saying here: Is it professed faith or true faith? What appears to us is that it is professed faith, meaning they say with their tongues, "We believe that this is a partner with Allah," but in the depths of their hearts, we do not think anyone denies that Allah, Glorified and Exalted is He, is One. It may be said that the intended meaning of His saying: is the oneness of worship, meaning they disbelieve in the oneness of worship and believe in shirk in worship, because they believe that these idols bring them closer to Allah. So they believe in Allah as Lord and believe in the idols as intercessors.
"

but if others were associated with Him, you believed. So the judgement

وإن يشرك به تؤمنوا فالحكم

[Ghafir 40:12]

in your punishment

to Allah, the Most High

لله العلي

over His creation

the Magnificent

الكبير

the Great" Meaning, based on the fact that you are in this state, your judgment is with Allah. So the *fa* (therefore) is either for starting a new topic or for branching off from what came before, meaning based on that, the judgment in your matter is with Allah. The judgment in your punishment is for Allah alone. The *lam* sometimes means the goal, as you say: meaning to Allah. And here, the judgment is for Allah, meaning to Allah, meaning your judgment ends with Allah. It is also possible that the meaning is that the judgment is for Allah, meaning He is entitled to it and no one shares it with Him. The author says: "over His creation" This is elevation of Essence and elevation of Attribute. So Allah, Glorified and Exalted is He, is elevated over His creation in His Essence, above everything, and elevated over His creation in His Attributes. Allah the Exalted said: "The like" means the highest description in the heavens and the earth.
And the elevation of Allah, Glorified and Exalted is He, in terms of Attribute, which is the elevation of Attribute, is a matter agreed upon by all people of the religion, and no one has opposed it, even the *mu'attilah* who deny the attributes of Allah, Mighty and Majestic. They denied them based on their exalting of Allah, Mighty and Majestic, from resembling the created beings. And although they took the wrong path, they say, "We say this to exalt Allah." For this reason, they call those who affirm the attributes the *mushabbihah* (those who liken), and they call them the *mujassimah* (those who ascribe a body) and the *Hashawiyyah* and the like. And they consider themselves to be the people of tawhid. So my intention is to say that the elevation of Attribute has not been denied by anyone from the people of the religion, even the people of innovation acknowledge it. As for the elevation of Essence, it is the point of conflict between the people of the Sunnah and the community and the people of *ta'til* (denial of attributes). The people of the Sunnah and the community believe that Allah the Exalted is elevated over His creation by Himself. The people of *ta'til* deny that. Then they divided into two groups. One group said: He is in every place, that Allah is in every place, in the sky and on the earth, in the markets, in the mosques, in the houses, in every place.
And another group said: It is not described as being in a place, so it is not said He is above the universe, or in the universe, or below it, or to its right, or to its left, or connected to the universe, or touching it. And this is pure *ta'til*, because if we wanted to describe the non-existent, we would not find a more eloquent description than this. So two sects opposed the elevation of Essence:
The first sect said: Allah is in every place by Himself. And this is a statement that was made, do not think it is just a concept. There are people now who believe that Allah is in every place. If you go to the market, you find Him in the market. And if they say *jabr* (compulsion), they say: In the market, He buys and sells, because the action of the servant is attributed to Allah. So if He is in the market, He is in the market, and the action of the servant is His action, so He buys and sells. We ask Allah for safety. This is a necessary consequence of their statement. If you go to the mosque, He is in the mosque, praying or sitting, we do not know. If you go to any place, you find Him in it. And we separate this from the issue of *jabr* so that we do not reach a very bad end. We say: They say that Allah is in every place. Until the people of the Sunnah said to them: How can you say that He is in places of filth and harm? They said: We say if you enter a place, you become with Allah, meaning wherever you enter, Allah is with you.
The second statement is the opposite of these people: They said: It is not correct to describe Allah with any place, not above, not below, not to the right of the universe, not to the left of the universe, not connected to the universe, not separated from the universe. And Mahmud ibn Subuktakin said to Muhammad ibn Furokh, while he was debating him on this issue, he said to him: If you say this, then prove to us your Lord. If He is not above, not below, not right, not left, not connected, not separated, not distinct, not adjacent, where is He? He does not exist. This is exactly non-existence.
So the result is that the elevation, according to the author, may Allah have mercy on him: "

on

علي

over His creation" We say elevation is of two types: elevation of Attribute and elevation of Essence. As for the elevation of Attribute, no one from the people of the Qibla, even the innovators, denies that it is negated from Allah. They all affirm for Allah the elevation of Attribute. But the people of *ta'til* see *ta'til* as a form of exalting Allah, Mighty and Majestic. And the people of *tamthil* (comparing) also see this as a form of magnifying Allah, Mighty and Majestic, and affirming His reality. As for the elevation of Essence, it is in this that people divided into these three sections that you heard.
He said: "the Great" And this is an approximate interpretation. If he had said "the Great, the Possessor of Majesty," it would have been closer. So He is Great, Mighty and Majestic, the Possessor of Majesty, and He is also Great. Great in terms of His Essence, nothing from His creations encompasses Him. The seven heavens and the seven earths are in His hand like a mustard seed in one of our hands.