And when they were informed about their faith that it was after they heard it without hesitation, then they mentioned their prohibition from stealing. They mentioned that the prohibition was unclear to them, so they did not know its secret. This indicates that ignorance of some issues [of jurisprudence] does not detract, and it is an encouragement to raise one's ambition away from engaging in something without knowledge, and an urging to entrust matters to the Knower of the Unseen. They clarified what led them to traverse the eastern and western parts of the earth until they found the Prophet, blessings and peace be upon him, reciting the Qur'an. They said, confirming that the Arabs attributed to them knowledge of the unseen and solving problems: 'And we do not know' meaning in any way, even if we defended and exerted ourselves. 'Is it evil?' And when the danger was the very intention of the past [not its being from something known while the doer is known, which is the chosen doer who has the past intention that is effective], they built for the acted upon their saying: 'It was intended' teaching etiquette that evil is avoided from being attributed to Him, glorified and exalted is He, where there is no difficulty in knowing that nothing occurs except by Him. 'By Him who is in the earth' meaning by this guardianship, and from it arises misguidance. 'Or did their Lord intend for them' meaning the Benefactor to them, the Planner for them. They built this for the doer in the aspect of good, informing along with teaching etiquette that His mercy precedes His anger, and indicating that He may have intended by this prohibition good. 'Guidance' meaning correctness, from which good arises. Thus, the verse is from the intertwining: mentioning evil first as evidence of good second, and guidance second as evidence of wealth first.