And when that was the case, and it was with them that the greatest distraction for their father from them was indeed the love of Yusuf, blessings and peace be upon him, and the love of his brother was merely a follow-up, it was as if they reconsidered among themselves and said: This has been established, so what will you do? They said, or what Allah willed among them: "Kill Yusuf." The essence of killing is the cessation of movement by stillness. "Or cast him out to the land." They connected the action without a letter and made it indefinite as an indication that it is something rejected and unknown in which he would perish. The one who said this meant by that: If you abstain from directly killing him with your hands. And when the estimation was: If you do that, he responded with his saying: "It will be free for you," meaning specific to you, "the face of your father," meaning his intention towards you and your intention. And when the people of religion do not neglect the reform of their religion because it is the focus of their matter, they said: "And you will be," meaning a state that is in the utmost strength. And when they were aware that death is inevitable, it was a barrier to their complete immersion in the coming time. They included the neighbor and said: "After him," meaning Yusuf, blessings and peace be upon him, "a people," meaning those of energy and strength in attempting matters, "righteous," meaning deeply rooted in the description of righteousness, steadfast on a path that calls for wisdom by establishing harmony among you and attracting the love of the father by greatly honoring him and repenting from a single sin that would be a cause for the removal of the cause of the disease of envy, which is connected to sins related to enmity, severance, and hatred. So they resolved to repent before the sin occurred.