قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ ﴿۸۹﴾ قَالُوا أَإِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهَذَا أَخِي قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ ﴿۹۰﴾ قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ ﴿۹۱﴾

﴾89﴿ Qaala hal 'alimtum maa fa'altum bi Yoosufa wa akheehi iz antum jaahiloon
﴾90﴿ Qaaloo 'a innaka la anta Yoosufu qaala ana Yoosufu wa haazaaa akhee qad mannal laahu 'alainaa innahoo mai yattaqi wa yasbir fa innal laaha laa yudee'u ajral muhsineen
﴾91﴿ Qaaloo tallaahi laqad aatharakal laahu 'alainaa wa in kunnaa lakhaati'een

﴾89﴿ He said, Do you remember what you did to Yusuf (Joseph, peace be upon him) and his brother when you were ignorant
﴾90﴿ They said, Are you indeed Yusuf (Joseph), He said, I am Yusuf, and this is my brother. Indeed, Allah has been gracious to us. Verily, whoever fears Allah and is patient, Allah does not let the reward of the doers of good go to waste
﴾91﴿ They said, By Allah, indeed Allah has preferred you over us, and we were certainly among the wrongdoers

[89] (هَلْ عَلِمْتُمْ) — the intent here is not to ask a question, but rather to emphasize the seriousness and reprehensibility of the action they committed against Yusuf (peace be upon him) and his brother.
In this verse, Yusuf (peace be upon him) is gently reproaching his brothers and attributing ignorance to them because of the jealousy and injustice they showed toward him and his brother.
This is evidence that the brothers of Yusuf (peace be upon him) were not prophets, because a prophet is protected (ma‘sūm) from ignorance and such wrongdoing even before receiving prophethood.
[90] In this verse, there is an indication that patience (ṣabr) and piety (taqwā) are the causes of salvation and elevation in rank — and both are means toward ihsān (excellence).
(أَإِنَّكَ لَأَنْتَ يُوسُفُ) — Question: How can emphatic particles and interrogatives be combined when emphasis and questioning don't typically go together?
Answer: This reflects two stages — at first, they were in doubt, and then they suddenly reached certainty. The shock and realization are expressed through this intense form.
(قَدْ مَنَّ اللَّهُ عَلَيْنَا) — What is meant here is Allah’s favor in granting them patience during hardships, then reuniting both brothers, and saving them from the effects of jealousy and all the harm their brothers had done.
[91] Their admission that Yusuf (peace be upon him) was chosen over them is evidence that they themselves were not prophets, because such preference would not be stated if they too held the rank of prophethood.
(وَإِنْ كُنَّا لَخَاطِئِينَ) — this indicates that the term "khāṭi’" (خاطئ) can sometimes be applied even to major sins.
Within this confession is also an implicit plea for forgiveness.
Al-Khāzin explains the distinction between "khāṭi’" (خاطئ) and "mukhti’" (مخطئ):
The former is used for intentional sin, while the latter refers to unintentional mistakes.