ارْجِعُوا إِلَى أَبِيكُمْ فَقُولُوا يَا أَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ ﴿۸۱﴾ وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا وَإِنَّا لَصَادِقُونَ ﴿۸۲﴾ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ ﴿۸۳﴾ وَتَوَلَّى عَنْهُمْ وَقَالَ يَا أَسَفَى عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ ﴿۸۴﴾

﴾81﴿ Irji'ooo ilaaa abeekum faqooloo yaaa abaanaaa innab naka saraq; wa maa shahidnaaa illaa bimaa 'alimnaa wa maa kunnaa lilghaibi haafizeen
﴾82﴿ Was'alil qaryatal latee kunnaa feehaa wal'eeral lateee aqbalnaa feehaa wa innaa lasaadiqoon
﴾83﴿ Qaala bal sawwalat lakum anfusukum amran fasabrun jameelun 'asal laahu any yaa tiyanee bihim jamee'aa; innahoo Huwal 'Aleemul Hakeem
﴾84﴿ Qaala bal sawwalat lakum anfusukum amran fasabrun jameelun 'asal laahu any yaa tiyanee bihim jamee'aa; innahoo Huwal 'Aleemul Hakeem

﴾81﴿ Return to your father and say, 'O our father, indeed your son has stolen, and we testify only to what we know, and we are not guardians of the unseen
﴾82﴿ And ask about the village we were in and the caravan we came with, for indeed, we are truthful
﴾83﴿ He (the father) said, Rather, your souls have enticed you to something. So patience is most fitting. Perhaps Allah will bring them all to me together. Indeed, He is the All-Knowing, the All-Wise
﴾84﴿ And he turned away from them and said, Oh, my sorrow for Yusuf (Joseph)." And his eyes became white with grief, as he was filled with sorrow

[81] "Indeed, your son has stolen" — this is based on the apparent and what is assumed by most. This judgment is made in accordance with signs, such as the drawing out of the king's measuring cup from the belongings of his brother.
"And we were not guardians over the unseen" — what is meant by the unseen here is the true reality of the theft, or it may refer to the state of the brother, that he would steal and later be taken as a slave.
In this verse, there is an indication that even a strong assumption (ẓann ghālib) is regarded as knowledge in the Shariah. Likewise, giving testimony based on strong assumption is permissible.
[82] In this verse, two types of testimony are presented to prove the truth: one is to ask the people of Egypt, and the other is to ask the people of the caravan.
"The town" (الْقَرْيَةَ) here contains an implied annexation, meaning "the people of the town" (أهل القریة), and what is meant by it is Egypt.
[83] Here too, Ya‘qub (peace be upon him) made an analogy based on the first time — but this analogy did not align with the actual event.
This is proof that the Prophets (peace be upon them) do not know the unseen.
"The matter" (أَمْرًا) refers to taking Binyamin and detaining him under the accusation of theft, or the accusation of theft that is merely a suspicion in your souls — in reality, he had not stolen.
"Perhaps Allah" (عَسَى اللَّهُ) — this hope of Ya‘qub (peace be upon him) was based on the dream of Yusuf (peace be upon him). Though it was a certain truth, sometimes certainty is expressed with the word ‘perhaps’ (عَسَى).
[84] In this verse, Ya‘qub (peace be upon him) expresses his sorrow for Yusuf (peace be upon him), even though at that moment the grief was over Binyamin.
The reason for this is that, when a new and smaller sorrow arises, it often revives the memory of a greater sorrow.
The whitening of his eyes was due to excessive weeping — but this does not necessarily mean he became blind.
"O my sorrow" (يَا أَسَفَى) — this lament is directed to Allah Most High, not to creation, as indicated by the phrase "he turned away from them" and by verse 86.
Its meaning is like saying, "O Allah, have mercy on my sorrow" — a plea: "O Allah, have mercy upon my grief."