Tafsir of Al-A'raf 7:105

{ Haqīq [worthy/bound] is that I say nothing about Allah except the truth.} This is a response to their denial of him—peace be upon him—which is indicated by His, the Exalted’s, saying: {So they wronged them.}

Haqīq is an adjective for a messenger, or a predicate following a predicate. It is also said that it is the predicate of an omitted subject, meaning "I am haqīq," and it has the meaning of jadīr (worthy/deserving).

The particle ‘alā [upon] is in the sense of bi [with], as Al-Farrā’ stated, or in the sense of hadīth [new/occurrence]—though ‘alā is to be taken in its literal sense. Abū ‘Ubaydah said: Or it is in the sense of wājib [obligatory]. This has been considered problematic, as speaking the truth is what is obligatory upon Moses—peace be upon him—not the reverse, and the discourse is apparent in that regard. It has been answered that its origin is haqīqan ‘alā, with a shaddah on the yā’, as in the reading of Nāfi‘ and Mujāhid, [then follows] {that I say not}, etc. Thus, it was inverted to avoid confusion, as in the saying of Khirāsh ibn Zuhayr: “You lied, by the House of Allah, until you confront/ The leading feathers of a war that neither softens nor is worn.”

It was the homeland of their fathers, and the enemy of Allah, the Exalted, along with the Copts, had enslaved them after the passing of the Tribes [Asbāt], employing them and burdening them with arduous tasks such as building and carrying water. Then, Allah, the Exalted, saved them through Moses—peace be upon him. According to what is narrated from Wahb, there were four hundred years between the day Joseph—peace be upon him—entered Egypt and the day Moses—peace be upon him—entered.

The use of "sending" [irsāl] with what is indicated, according to what appears from the words of Al-Rāghib, is literal. It is also said that it is a metaphor derived from releasing a bird from a cage, being either representational (tamthīliyyah) or derivative (tab‘iyyah), though it is not hidden that this [latter view] falls from the nest of acceptance. The fā’ [then/so] is for sequencing the sending, or the command for it, to what preceded it regarding his—peace be upon him—prophethood and his coming with the clear evidence.