سُوْرَةُ الْاَعْرَافِ
Surah Al-A'raaf (7) — Ayah 105
حَقِيقٌ عَلَىٰٓ أَن لَّآ أَقُولَ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ قَدْ جِئْتُكُم بِبَيِّنَةٍ مِّن رَّبِّكُمْ فَأَرْسِلْ مَعِىَ بَنِىٓ إِسْرَٰٓءِيلَ ﴿105﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"Proper it is for me that I say nothing concerning Allâh but the truth. Indeed I have come unto you from your Lord with a clear proof. So let the Children of Israel depart along with me."
Word by Word — Arabic, Transliteration & Meaning
حَقِيقٌ
ḥaqīqun
Obligated
عَلَىٰٓ
ʿalā
on
أَن
an
that
لَّآ
lā
not
أَقُولَ
aqūla
I say
عَلَى
ʿalā
about
ٱللَّهِ
l-lahi
Allah
إِلَّا
illā
except
ٱلْحَقَّ ۚ
l-ḥaqa
the truth
قَدْ
qad
Verily
جِئْتُكُم
ji'tukum
I (have) come to you
بِبَيِّنَةٍۢ
bibayyinatin
with a clear Sign
مِّن
min
from
رَّبِّكُمْ
rabbikum
your Lord
فَأَرْسِلْ
fa-arsil
so send
مَعِىَ
maʿiya
with me
بَنِىٓ
banī
(the) Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 105) ➊ {حَقِيْقٌ عَلٰۤى اَنْ لَّاۤ اَقُوْلَ عَلَى اللّٰهِ اِلَّا الْحَقَّ:} Because I am the Messenger (conveyor of the message) of Allah, and the duty of a Messenger is to deliver the message of the Sender without any addition or omission, and not to make any change from himself; therefore, every word of mine will be Sahih and true. In the recitation of Nafi‘, it is: {’’ حَقِيْقٌ عَلَيَّ أَلَّا أَقُوْلَ عَلَي اللّٰهِ إِلَّا الْحَقَّ ‘‘} In this case, the meaning of {’’ حَقِيْقٌ ‘‘} is obligatory, that is, it is obligatory upon me that I do not say anything about Allah except the truth. In the recitation of ‘Asim, it is as we recite: «{ حَقِيْقٌ عَلٰۤى اَنْ لَّاۤ اَقُوْلَ عَلَى اللّٰهِ اِلَّا الْحَقَّ }» In this case, the meaning of {’’ حَقِيْقٌ ‘‘} is established, firm. {’’ حَقِيْقٌ ‘‘} is the omitted subject, and {’’ أَنَا ‘‘} is its predicate, meaning I am firm upon this matter that I do not say anything about Allah except the truth.
➋ { فَاَرْسِلْ مَعِيَ بَنِيْۤ اِسْرَآءِيْلَ:} That is, set them free from slavery, so that they may go with me to a place where they can worship their and your Lord with complete freedom. The background of this demand of Musa (peace be upon him) was that in the time of Yusuf (peace be upon him), his brothers came and settled in Egypt, and their progeny spread there, who were called Bani Isra’il. Until the life of Yusuf (peace be upon him), they had full authority, but after that, the Pharaohs made them slaves, and their condition in Egypt became even worse than that of untouchables. Since they were Muslims, therefore, in the mission of Musa (peace be upon him), along with inviting Pharaoh to monotheism, it was also necessary that if Pharaoh did not accept the call to truth and did not refrain from oppressing Bani Isra’il, then Bani Isra’il should be delivered from his slavery and taken to another place, where they could worship their Lord freely. Here, in {’’ فَاَرْسِلْ ‘‘ }, the letter "fa" is for consequence, meaning when you persist in denial despite knowing clear proofs, then let Bani Isra’il go with me. Musa (peace be upon him) made this demand when Pharaoh refused in every way to acknowledge the Lord of the worlds, as its details are mentioned in other places.
➋ { فَاَرْسِلْ مَعِيَ بَنِيْۤ اِسْرَآءِيْلَ:} That is, set them free from slavery, so that they may go with me to a place where they can worship their and your Lord with complete freedom. The background of this demand of Musa (peace be upon him) was that in the time of Yusuf (peace be upon him), his brothers came and settled in Egypt, and their progeny spread there, who were called Bani Isra’il. Until the life of Yusuf (peace be upon him), they had full authority, but after that, the Pharaohs made them slaves, and their condition in Egypt became even worse than that of untouchables. Since they were Muslims, therefore, in the mission of Musa (peace be upon him), along with inviting Pharaoh to monotheism, it was also necessary that if Pharaoh did not accept the call to truth and did not refrain from oppressing Bani Isra’il, then Bani Isra’il should be delivered from his slavery and taken to another place, where they could worship their Lord freely. Here, in {’’ فَاَرْسِلْ ‘‘ }, the letter "fa" is for consequence, meaning when you persist in denial despite knowing clear proofs, then let Bani Isra’il go with me. Musa (peace be upon him) made this demand when Pharaoh refused in every way to acknowledge the Lord of the worlds, as its details are mentioned in other places.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
15. 1. Which is evidence that I am truly a Messenger appointed by Allah. The details of this miracle and great proof are also coming ahead.
15. 2. The Children of Israel, whose original homeland was the region of Syria, had gone to Egypt during the time of Yusuf (Joseph) عليه السلام, and then they settled there. Pharaoh had made them slaves and inflicted various kinds of oppression upon them, the details of which have already been mentioned in Surah Al-Baqarah and will come again later. When Pharaoh and his courtly chiefs rejected the invitation of Musa (Moses) عليه السلام, Musa عليه السلام made a second demand from Pharaoh: to free the Children of Israel so that they could return to their ancestral homeland, live a life of honor and respect, and worship Allah.
15. 2. The Children of Israel, whose original homeland was the region of Syria, had gone to Egypt during the time of Yusuf (Joseph) عليه السلام, and then they settled there. Pharaoh had made them slaves and inflicted various kinds of oppression upon them, the details of which have already been mentioned in Surah Al-Baqarah and will come again later. When Pharaoh and his courtly chiefs rejected the invitation of Musa (Moses) عليه السلام, Musa عليه السلام made a second demand from Pharaoh: to free the Children of Israel so that they could return to their ancestral homeland, live a life of honor and respect, and worship Allah.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
105. "It is not appropriate for me to say anything about Allah except the truth. I have come to you with clear signs from your Lord. So let the Children of Israel go with me [111]."
[111]
The Demands of Sayyiduna Musa (علیہ السلام) from Pharaoh:
When Musa (علیہ السلام) reached Pharaoh, he conveyed two things to him: first, that he is the messenger of Allah, the Lord of all worlds, and as proof of the truthfulness of his statement, he has been granted two miracles; therefore, Pharaoh should renounce his claim to divinity and accept faith (as is clarified in some other Quranic verses). Second, that the Children of Israel should be set free and sent with him so that he may take them from there towards Palestine. In these two verses, there are several points worthy of consideration and clarification, such as:
1. How did Sayyiduna Musa (علیہ السلام) muster the courage to fearlessly invite such a mighty and tyrannical king, the owner of a grand empire, to faith and also demand the freedom of the Children of Israel—especially under circumstances where he had fled after killing an Egyptian and was also apprehensive that the Pharaoh’s people might arrest and kill him for his previous crime?
The Reasons for Sayyiduna Musa’s (علیہ السلام) Unparalleled Courage Before Pharaoh:
The correct answer is that the responsibility assigned to the Prophets and Messengers is such that they must fulfill it even at the risk of their own lives. Indeed, many Prophets (علیہم السلام) were martyred while carrying out this responsibility. However, in the case of Messengers, Allah Himself takes the responsibility of protecting their lives. When Sayyiduna Musa (علیہ السلام) felt his life was in danger before going to Pharaoh, Allah assured him that they would not be able to kill him. Furthermore, he had additional support in several matters: firstly, he was thoroughly familiar with the environment of Pharaoh’s court, having spent the early part of his life there, so he was not overawed by the court and courtiers as a stranger might be. Secondly, he had prayed to Allah to grant prophethood to his brother Harun and make him his helper in this task; this prayer was also accepted, and when he went to Pharaoh, Sayyiduna Harun (علیہ السلام) was with him. The real danger he feared was not in conveying Allah’s message to them exactly as it was, but rather that, being a fugitive criminal in their eyes, they might seize and kill him for that crime. Allah assured him that they would never be able to do so.
2. When Musa (علیہ السلام) said, “I am the messenger of Allah, the Lord of all worlds,” it was because Pharaoh and his people all acknowledged that Allah is the Creator of this universe and everything in it, and that He is superior to all their deities. Pharaoh’s claim to divinity was in the sense that he was the provider, fulfiller of needs, and remover of difficulties for all people. Musa (علیہ السلام) informed them that the Allah of whom he is the messenger is, even according to their own belief, far above their claim to divinity.
3. Sayyiduna Yusuf (علیہ السلام) had called his parents and brothers from Canaan to Egypt four hundred years earlier, and their progeny grew and flourished there. At that time, they held the status of a ruling nation. After some time, all those ailments developed among them which lead to the downfall of a nation. By the time Musa (علیہ السلام) was born, these Children of Israel, who had reached into the hundreds of thousands, were living under the subjugation of the Pharaohs as a humiliated nation, as mentioned in several places in the Noble Quran. Sayyiduna Musa (علیہ السلام) had felt the intense pain of his people’s oppressed and humiliating life since childhood, and it was for this reason that he had, in support of an Israelite, unintentionally killed an Egyptian. Therefore, Allah made the second major purpose of Sayyiduna Musa’s (علیہ السلام) prophethood the liberation of the Children of Israel.
[111]
The Demands of Sayyiduna Musa (علیہ السلام) from Pharaoh:
When Musa (علیہ السلام) reached Pharaoh, he conveyed two things to him: first, that he is the messenger of Allah, the Lord of all worlds, and as proof of the truthfulness of his statement, he has been granted two miracles; therefore, Pharaoh should renounce his claim to divinity and accept faith (as is clarified in some other Quranic verses). Second, that the Children of Israel should be set free and sent with him so that he may take them from there towards Palestine. In these two verses, there are several points worthy of consideration and clarification, such as:
1. How did Sayyiduna Musa (علیہ السلام) muster the courage to fearlessly invite such a mighty and tyrannical king, the owner of a grand empire, to faith and also demand the freedom of the Children of Israel—especially under circumstances where he had fled after killing an Egyptian and was also apprehensive that the Pharaoh’s people might arrest and kill him for his previous crime?
The Reasons for Sayyiduna Musa’s (علیہ السلام) Unparalleled Courage Before Pharaoh:
The correct answer is that the responsibility assigned to the Prophets and Messengers is such that they must fulfill it even at the risk of their own lives. Indeed, many Prophets (علیہم السلام) were martyred while carrying out this responsibility. However, in the case of Messengers, Allah Himself takes the responsibility of protecting their lives. When Sayyiduna Musa (علیہ السلام) felt his life was in danger before going to Pharaoh, Allah assured him that they would not be able to kill him. Furthermore, he had additional support in several matters: firstly, he was thoroughly familiar with the environment of Pharaoh’s court, having spent the early part of his life there, so he was not overawed by the court and courtiers as a stranger might be. Secondly, he had prayed to Allah to grant prophethood to his brother Harun and make him his helper in this task; this prayer was also accepted, and when he went to Pharaoh, Sayyiduna Harun (علیہ السلام) was with him. The real danger he feared was not in conveying Allah’s message to them exactly as it was, but rather that, being a fugitive criminal in their eyes, they might seize and kill him for that crime. Allah assured him that they would never be able to do so.
2. When Musa (علیہ السلام) said, “I am the messenger of Allah, the Lord of all worlds,” it was because Pharaoh and his people all acknowledged that Allah is the Creator of this universe and everything in it, and that He is superior to all their deities. Pharaoh’s claim to divinity was in the sense that he was the provider, fulfiller of needs, and remover of difficulties for all people. Musa (علیہ السلام) informed them that the Allah of whom he is the messenger is, even according to their own belief, far above their claim to divinity.
3. Sayyiduna Yusuf (علیہ السلام) had called his parents and brothers from Canaan to Egypt four hundred years earlier, and their progeny grew and flourished there. At that time, they held the status of a ruling nation. After some time, all those ailments developed among them which lead to the downfall of a nation. By the time Musa (علیہ السلام) was born, these Children of Israel, who had reached into the hundreds of thousands, were living under the subjugation of the Pharaohs as a humiliated nation, as mentioned in several places in the Noble Quran. Sayyiduna Musa (علیہ السلام) had felt the intense pain of his people’s oppressed and humiliating life since childhood, and it was for this reason that he had, in support of an Israelite, unintentionally killed an Egyptian. Therefore, Allah made the second major purpose of Sayyiduna Musa’s (علیہ السلام) prophethood the liberation of the Children of Israel.
