Tafsir of Yusuf 12:82

They mean—as has been narrated from Ibn Abbas, Qatadah, and al-Hasan—Egypt. It is also said that it refers to a village near it where the caller caught up with them. The first interpretation is evident based on the view that the one investigating them was Yusuf, peace be upon him; the second is evident based on the view that it was the announcer.

Asking the village is an expression denoting asking its inhabitants. This is either by way of metaphor, referring to the village because of the relationship between the container and the contained, or in the attribution; or a word is implied therein—which is also considered a metaphor by Sibawayh and a group. In al-Mahsul and elsewhere, it is stated that implicature (idmar) and metaphor (majaz) are distinct, with neither being a subdivision of the other, while the majority maintain that they are opposites. Regardless, that which is being asked about is omitted because it is known. The essence of the meaning is: "Send someone you trust to the people of the village and ask them about the story."

{ وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا } That is, the people of the caravan with whom we traveled and were among, for the story is known among them. They were a people from Canaan, neighbors of Ya‘qub, peace be upon him. It is also said they were from the people of Sana'a. The discussion here regarding metaphor and implicature is the same as the discussion above.

It is said: There is neither metaphor nor implicature in either location; rather, the intent is to refer the verification of the situation and the uncovering of the truth of the story to asking the inanimate objects and beasts themselves, based on the fact that he [Yusuf], peace be upon him, is a Prophet, and it is not far-fetched that they might speak and inform him of that, breaking the norm. This has been countered by the argument that this is something that should not be intended, nor does the context demand it, for he is not in the process of manifesting a miracle.

Some eminent scholars said: It is better to keep "the village" and "the caravan" in their literal sense without implying a genitive noun for them. The statement would be built upon the claim of the manifestation of the matter to such an extent that even inanimate objects and beasts have come to know of it. Such a manner of speech has been prevalent in language, both ancient and modern. Among examples are the words of Ibn al-Dumaynah:

Ask the sandy expanse of al-Ajra', where the ban-trees stand, whether the ruins of your abode have been greeted.

And the saying:

Ask my resting place about me and her, for we are content with what the resting places tell of us.

And the saying:

Ask the stars of the night: Has slumber visited my eyelids? And how could it visit one who knows it not?

It is not hidden that such things are not free from the commission of a metaphor. Yes, it is a subtle meaning, but the majority are contrary to it, and most of them hold to the metaphor of omission (majaz al-hadhf).

{ وَإِنَّا لَصَادِقُونَ } In what we have informed you of. The intent is not to prove their truthfulness by what was mentioned—lest it be a circular argument—but rather to emphasize their truthfulness through the nominal sentence structure, Inna (verily), and the lam (emphatic particle). This is the intent of those who said: "It is an emphasis in the place of an oath." It is possible, as has been said, that there is an implied oath here. It is also said: "The intent is affirmation, and it is not a circular argument, in the sense that: 'We are a people whose habit is truthfulness; therefore, what we have informed you of cannot be a lie,' and we do not think you are in doubt regarding its lack of acceptance."