They said: "We swear by God. You know we did not come to commit any crime in the land, nor are we thieves."
They said, “By Allah, you know very well that we did not come here to cause turmoil in the land, and nor are we thieves!”
'By God,' they said, 'you know well that we came not to work corruption in the land. We are not robbers.'
Said [the brothers]: "By God! Well do you know that we have not come to commit deeds of corruption in this land, and that we have not been thieving!"
They said: by Allah! assuredly ye know that we came not to work corruption in the land, nor we have been thieves.
They said: "By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!"
They said, “By God, you know we did not come to cause trouble in the land, and we are not thieves.”
They said: "By Allah, you certainly know that we did not come to act corruptly in this land, nor are we those who steal."
They said: "By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!"
They said: By Allah, well ye know we came not to do evil in the land, and are no thieves.
They said, ‘By Allah! You certainly know that we did not come to make trouble in this country, and we are not thieves.’
'By Allah' they said, 'you know we did not come to do evil in this land. We are not thieves'
They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."
Joseph's brothers said, "We swear by God, as you know, that we have not come to spread evil in the land and that we have not committed any theft."
They said: By Allah! you know for certain that we have not come to make mischief in the land, and we are not thieves.
Q<u>a</u>loo ta<b>A</b>ll<u>a</u>hi laqad AAalimtum m<u>a</u> jin<u>a</u> linufsida fee alar<u>d</u>i wam<u>a</u> kunn<u>a</u> s<u>a</u>riqeen<b>a</b>
They said, "By God, you [ought to] know we have not come here to cause any trouble in the land. We are not thieves!"
(The brothers) said: "By Allah! well ye know that we came not to make mischief in the land, and we are no thieves!"
قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ
The brothers of Joseph swore by Allah that those accusing them knew they were free of blame and innocent of this, as they could see from their situation, and that they had not come to the land of Egypt to cause corruption in it, and that they had never been thieves.
The brothers of Joseph swore by Allah that those accusing them knew they were free of blame and innocent of this, as they could see from their situation, and that they had not come to the land of Egypt to cause corruption in it, and that they had never been thieves.
<p>In verse 73, it was said: قَالُوا تَاللَّـهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِي الْأَرْ‌ضِ وَمَا كُنَّا سَارِ‌قِينَ that is, when the royal announcer accused the brothers of Sayyidna Yusuf (علیہ السلام) of theft, they said that responsible people of the state know them and know that they had not come to create any disorder in the country, nor have they ever been thieves.</p>
In verse 73, it was said: قَالُوا تَاللَّـهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِي الْأَرْ‌ضِ وَمَا كُنَّا سَارِ‌قِينَ that is, when the royal announcer accused the brothers of Sayyidna Yusuf (علیہ السلام) of theft, they said that responsible people of the state know them and know that they had not come to create any disorder in the country, nor have they ever been thieves.
<div class="text_uthmani arabic">تَاللَّهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ</div><p>(By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!) `Ever since you knew us, you, due to our good conduct, became certain that, </p><div class="text_uthmani arabic">مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ</div><p>(we came not to make mischief in the land, and we are no thieves!) They said, `Theft is not in our character, as you came to know.' Yusuf's men said, </p><div class="text_uthmani arabic">فَمَا جَزَآؤُهُ</div><p>`(What then shall be the penalty of him), in reference to the thief, if it came out that he is one of you,' </p><div class="text_uthmani arabic">إِن كُنتُمْ كَـذِبِينَ</div><p>(if you are (proved to be) liars) They asked them, `What should be the thief's punishment if he is one of you' </p><div class="text_uthmani arabic">قَالُواْ جَزؤُهُ مَن وُجِدَ فِى رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِى الظَّـلِمِينَ </div><p>(They said: "His penalty should be that he, in whose bag it is found, should be held for the punishment. Thus we punish the wrongdoers!") This was the law of Prophet Ibrahim, peace be upon him, that the thief be given as a slave to the victim of theft. This is what Yusuf wanted, and this is why he started with their bags first before his brother's bag, to perfect the plot, </p><div class="text_uthmani arabic">ثُمَّ اسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ</div><p>(Then he brought it out of his brother's bag.) Therefore, Yusuf took Binyamin as a slave according to their judgement and the law which they believed in. So Allah said; </p><div class="text_uthmani arabic">كَذَلِكَ كِدْنَا لِيُوسُفَ</div><p>(Thus did We plan for Yusuf.) and this is a good plot that Allah likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all. Allah said next, </p><div class="text_uthmani arabic">مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ الْمَلِكِ</div><p>(He could not take his brother by the law of the king,) as a captive, for this was not the law of king of Egypt, according to Ad-Dahhak and several other scholars. Allah only allowed Yusuf to take his brother as a captive after his brothers agreed to this judgement beforehand, and he knew that this was their law. This is why Allah praised him when He said, </p><div class="text_uthmani arabic">نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ</div><p>(We raise to degrees whom We will,) just as He said in another Ayah, </p><div class="text_uthmani arabic">يَرْفَعِ اللَّهُ الَّذِينَ ءَامَنُواْ مِنكُمْ</div><p>(Allah will exalt in degree those of you who believe.) 58:11 Allah said next, </p><div class="text_uthmani arabic">وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ</div><p>(but over all those endowed with knowledge is the All-Knowing.) Al-Hasan commented, "There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honored. In addition, `Abdur-Razzaq recorded that Sa`id bin Jubayr said, "We were with Ibn `Abbas when he narrated an amazing Hadith. A man in the audience said, `All praise is to Allah! There is an all-knowing above every person endowed with knowledge.' Ibn `Abbas responded, `Worse it is that which you said! Allah is the All-Knowing and His knowledge is above the knowledge of every knowledgeable person.' Simak narrated that `Ikrimah said that Ibn `Abbas said about Allah's statement, </p><div class="text_uthmani arabic">وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ</div><p>(but over all those endowed with knowledge is the All-Knowing (Allah).) "This person has more knowledge than that person, and Allah is above all knowledgeable persons." Similar was narrated from `Ikrimah. Qatadah said, "Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah. Verily, knowledge started from Allah, and from Him the scholars learn, and to Him all knowledge returns." `Abdullah bin Mas`ud read the Ayah this way, (وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ) "And above every scholar, is the All-Knower (Allah)." </p>
تَاللَّهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ(By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!) `Ever since you knew us, you, due to our good conduct, became certain that, مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ(we came not to make mischief in the land, and we are no thieves!) They said, `Theft is not in our character, as you came to know.' Yusuf's men said, فَمَا جَزَآؤُهُ`(What then shall be the penalty of him), in reference to the thief, if it came out that he is one of you,' إِن كُنتُمْ كَـذِبِينَ(if you are (proved to be) liars) They asked them, `What should be the thief's punishment if he is one of you' قَالُواْ جَزؤُهُ مَن وُجِدَ فِى رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِى الظَّـلِمِينَ (They said: "His penalty should be that he, in whose bag it is found, should be held for the punishment. Thus we punish the wrongdoers!") This was the law of Prophet Ibrahim, peace be upon him, that the thief be given as a slave to the victim of theft. This is what Yusuf wanted, and this is why he started with their bags first before his brother's bag, to perfect the plot, ثُمَّ اسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ(Then he brought it out of his brother's bag.) Therefore, Yusuf took Binyamin as a slave according to their judgement and the law which they believed in. So Allah said; كَذَلِكَ كِدْنَا لِيُوسُفَ(Thus did We plan for Yusuf.) and this is a good plot that Allah likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all. Allah said next, مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ الْمَلِكِ(He could not take his brother by the law of the king,) as a captive, for this was not the law of king of Egypt, according to Ad-Dahhak and several other scholars. Allah only allowed Yusuf to take his brother as a captive after his brothers agreed to this judgement beforehand, and he knew that this was their law. This is why Allah praised him when He said, نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ(We raise to degrees whom We will,) just as He said in another Ayah, يَرْفَعِ اللَّهُ الَّذِينَ ءَامَنُواْ مِنكُمْ(Allah will exalt in degree those of you who believe.) 58:11 Allah said next, وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ(but over all those endowed with knowledge is the All-Knowing.) Al-Hasan commented, "There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honored. In addition, `Abdur-Razzaq recorded that Sa`id bin Jubayr said, "We were with Ibn `Abbas when he narrated an amazing Hadith. A man in the audience said, `All praise is to Allah! There is an all-knowing above every person endowed with knowledge.' Ibn `Abbas responded, `Worse it is that which you said! Allah is the All-Knowing and His knowledge is above the knowledge of every knowledgeable person.' Simak narrated that `Ikrimah said that Ibn `Abbas said about Allah's statement, وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ(but over all those endowed with knowledge is the All-Knowing (Allah).) "This person has more knowledge than that person, and Allah is above all knowledgeable persons." Similar was narrated from `Ikrimah. Qatadah said, "Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah. Verily, knowledge started from Allah, and from Him the scholars learn, and to Him all knowledge returns." `Abdullah bin Mas`ud read the Ayah this way, (وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ) "And above every scholar, is the All-Knower (Allah)." 