Name: The name of the chapter is Bani Israel, and it is also known by the name Isra. It has twelve sections and one hundred and eleven verses. The surah starts and ends with the mention of Bani Israel. It’s very first verse indicates that the Holy Prophet has now been made the inheritor of all the blessings previously given to Bani Israel. Fifteen verses of the third and fourth section give a complete and comprehensive account of moral teachings that are superior to all the teachings of the Torah. The last section of the chapter mentions the sharia of Moses again which shows that it is the Bani Israel or Jewish nation that is particularly addressed in this surah. Accordingly, the name of this chapter is Bani Israel. In its other name, Isra, the reference is to the spiritual eminence of the Holy Prophet as testified by the Ascension, or Mi‘raj, of the Holy Prophet mentioned both in the beginning and middle of this chapter.
Summary: The chapter begins with the Ascension of the Holy Prophet, but it is narrated in such a way as to bring in the mention of Masjid Aqsa in order to convey that the Holy Prophet and his followers have now been made the inheritors of those blessings which are connected with Masjid Aqsa, or Jerusalem, and which were previously particularly associated with Bani Israel. Immediately after describing the Ascension of the Holy Prophet, which contains a reference to the exaltation of Islam, the subject immediately shifts to recounting the two great misdeeds of which the Bani Israel were guilty, and the punishment inflicted on them. The purpose of this recounting is, on the one hand, to make the Bani Israel understand the consequences of mischief, and on the other, to warn the Muslims. At the end of the section the Quran is mentioned to convey to the Muslims that this pure Book guides them and keeps them firmly on the right path.
The second section shows that abandoning the grand purpose of life and falling for worldly greed can bring about the ruination and destruction of nations in this world. On a related note, we are told that every action brings about a consequence, and these consequences remain hidden from sight in this world, becoming fully manifest in the Hereafter. However, if a nation exceeds the limits, then these consequences become manifest in this world as well.The third and fourth sections teach high moral and ethical values and thus convey that attaining these values constitutes the real purpose of life to which humans should turn their attention. The lesson imparted in these sections fully encompass the teachings of the Torah. These moral teachings are masterfully divided into two parts, with the teachings in the third section focused on doing good to others, and the teachings in the fourth section instructing people to abstain from doing evil to others.
The fifth section reverts to the topic of monotheism with which the lesson in moral and ethical values had started and then proceeds to draw attention to belief in the Hereafter, because without a firm conviction that actions bring reward or punishment, moral values cannot be instilled. The sixth section continues with the law of requital and then explains the law under which Allah punishes people. The seventh section mentions the chastisement of the opponents of the Holy Prophet. The eighth section narrates the plans of the opponents against the Holy Prophet starting with persecution, then bribery with offers of leadership and wealth, and finally plans to kill him. The ninth section gives the glad tidings that truth will prevail and that falsehood, represented by idol worship, will disappear from Arabia, never to return. The inference is that monotheism will increase in acceptance day by day and will gain dominaance.
The tenth section mentions the great miracle of the Quran and conveys that the shallow minded opponents are wrong in considering outwardly success and wealth as the measure of truthfulness. After mentioning the rejection of the Holy Prophet and its punishment in the eleventh section, the twelfth section once again draws attention to the truthfulness of the sharia of Moses and then proceeds to mention the sharia of the Holy Prophet and its truthfulness. In the end, the last Israelite prophet, Prophet Jesus, is mentioned and the misunderstandings resulting from a false belief that he is the son of God. In this way the subject turns to Christianity which is discussed in the next chapter.
Relationship: The summary makes it clear that the subject of this chapter is different from the previous chapters because the primary addressee here is Bani Israel, but nevertheless, its relationship with the previous chapter is quite obvious. At the end of the last chapter it is prophesied that the Muslims will become a great nation, and this chapter is started with the Ascension of the Holy Prophet to draw attention to the height to which the Muslim nation will rise. Towards the end, Surah Al Nahl mandates the Muslims to call the People of the Book Ahle Kitab to the way of the Lord with wisdom and goodly exhortation. In this chapter, the first group of Ahle Kitab, namely the Jews, are addressed and they are told how their race for worldly gains led to their destruction, but there is still time for them to turn to Allah and accept the truth. A similar address is made to the Christians in the next chapter, Surah Al Kahf.
Period of revelation: There is a definitive narration of Ibn Masud that this chapter was revealed in the early period of Islam. Accordingly, he states about the Surah Bani Israel, Surah Al Kahf, Surah Maryam and Surah Ta Ha: اِنَّھُنَّ مِن ااِنَّھُنَّ مِن ااِنَّھُنَّ مِن العِتلعِتاقِ الاوَلِ و ھُنّ من تِلادِی : These are those chapters that were revealed in the beginning in Makkah and these are among those which he first learned from the Quran. So, there is no doubt that these belong to the early Makkan period. This is further confirmed by two other events. The first is that there is mention of the Ascension in this chapter and in Surah Al-Najm and there is unanimous agreement that Surah Al-Najm is from the early Makkan period. Hence, this chapter which also mentions Ascension should be of the same period. The second is that Ibn Masud paired Surah Maryam with Surah Bani Israel for the period of revelation. In the fifth year after the Call, Jaffar Tiyar read portions of Surah Maryam before Negus in the first migration to Abyssinia. Similarly, Surah Ta Ha had been revealed before the conversion of Caliph Umar, as it is recorded that the recitation of this surah had a deep impact on him. If the Makkan period is divided into the early period, stretching from the earliest time to the fifth year of the Call, the middle period, from the sixth year to the tenth year, and the last period from the eleventh year to the Migration hijra, it can be said without any doubt that the revelation of this chapter started in the early Makkan period. It is possible that some verses may have been revealed later. However, the opinion that two or four or five or eight verses of this surah were revealed in Madinah is not correct. For example, the verses: وَإِن كَادُوا۟ لَيَفْتِنُونَكَ : And surely they had purposed to turn thee away (17:73) and
وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ : And surely they purposed to unsettle thee (17:76) relate to events near the sixth year after the Call. So, classifying these verses as belonging to the Madinah period is an error. The verse وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ : And say: My Lord, make me enter a truthful entering (17:80) is a prophecy, possibly revealed just before Migration, but is not from the Madinah period.
Bayan-ul-Quran 