So it is as if it were said: Indeed, this is good in that it diverted them from killing him. Did they continue with this or did one of them stand up to dissuade them from it by the bond of kinship and affection? It was said: Rather, they continued because they said, employing the ruse to reach him, asking in a manner of astonishment, for he had sensed evil from them. Thus, he would warn them, saying, 'O our father, what is [the matter] with you?' That is: What is wrong with you in your state of being, 'Do not trust us concerning Yusuf.' And the state is, 'Indeed, we are for him sincere.' Sincerity is a sign of trustworthiness and its reason. For this reason, we have linked in His saying, 'Sincere and trustworthy' [Al-A'raf: 68]. Trust is the tranquility of the soul due to the absence of evil, and its reason is the long delay in the matter that could be cut off by the disliked, which leads to being deceived by that delay from the ignorant. Its opposite is fear, which is the disturbance of the soul due to what is expected of harm. And sincerity is the purity of action from corruption that is relied upon, and its opposite is deceit. The readers unanimously agreed on omitting the vowel mark of the nominative in 'ta'man' and the merging of its noon after its being made silent according to the script. Some of them did it purely as merging, some with a slight indication, and some with a prolongation, indicating the negation of the tranquility of his heart towards him, blessings and peace be upon him, with his trust in him from them in the most eloquent manner, even though they are deserving of him to be at ease with them to the utmost tranquility. If the vowel mark of the nominative had appeared in any of the readers, this indication to this remarkable point would have been missed.