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.
