Adapted from Tafsir Ibn Ashur

Themes and purpose:

This Makkan surah validates the Qur’ān and the prophethood of Muḥammad (ﷺ), opening with the miracle of the Night Journey (al-Isrā’) to establish a link between the two sacred centers of prophecy, Makkah and Jerusalem. It details the history of the Israelites as a warning and establishes a core set of fundamental moral and social commandments for the nascent Muslim community.

Context of Revelation:

Era: Makkan according to the majority.  A few verses have been claimed to be Madinan.

Context: The late Makkan period, after the Muslim community in Makkah had begun to grow and was in need of laws to provide guidance to the community. It was revealed some time after the event of the Night Journey (al-Isrā’), which most likely occurred a year and five months before the Prophet’s (ﷺ) migration. The surah addresses the polytheists’ denial of this miracle and uses the historical failures of the Israelites(the original custodians of al-Masjid al-Aqṣā) as a symbolic warning.

Chronology: It has been counted as the 50th surahin order of revelation according to the well-known chronology of Jābir ibn Zayd, placing it after Sūrat al-Qaṣaṣ and before Yūnus.

Name and Ayah Count:

Name: The surah has two famous names: "Sūrat al-Isrā’" (The Night Journey), the name by which it is commonly known, as it uniquely mentions this miracle in its opening; and "Sūrat Banī Isrā’īl", its more common name among the Companions, as it uniquely details the Children of Israel's two periods of corruption and destruction.

Virtue: ʿAbdullāh ibn Masʿūd counted it among “al-ʿitāq al-uwal”, early surahs of exceptional stature that he learned first and valued most.

Ayah Count: 110 ayahs (Madīnah, Makkah, Shām, Baṣrah) or 111 (Kūfah).

Surah Overview:

The central focus of the surah is establishing the Prophethood of Muḥammad ﷺ and that the Quran is revelation: highlighting the Quran’s miraculous nature and lofty status, refuting the polytheists’ attacks on the Quran and the Messenger, and answering their objection that the night journey to al‑Masjid al‑Aqṣā is “impossible”, while presenting the Quran as a continuation of the Mosaic legacy.

• Validating the Night Journey (al-Isrā’) as a miracle and refuting the polytheists’ denial. [1]
• Establishing a link between the Kaʿbah and al-Masjid al-Aqṣā, symbolising the connection between the final message and earlier revelation, and hinting at the Ummah’s coming renewal of al-Masjid al-Aqṣā which was abandoned at the time. [1]
• Setting the Quran alongside the Torah (and the mission of Muḥammad alongside Mūsā, peace be upon them), presenting the Quran as guidance “to what is most upright”. [2, 9-10]
• Detailing the history of the Israelites’ two great corruptions and subsequent destruction on both occasions as a warning. [2-8]
• Warning of God’s established treatment of all nations: entrenched corruption and sin bring about ruin and eradication. [16-17]
• Establishing a comprehensive set of core moral commandments—foundational ethics (echoing the Ten Commandments given to Moses)—and cultivating upright morals and God‑consciousness in outward and inward conduct. [23-39]
• Proving Tawḥīd (Divine Oneness) and dismantling the polytheists’ theology. [12, 40-44]
• Affirming the Resurrection and accountability. [49-52, 98-99]
• Warning of Satan’s enmity and recounting the story of his refusal to bow to Adam. [61-65]
• Proving the prophethood of Muḥammad (ﷺ) and the divine, inimitable nature of the Qur’ān. [82, 88-89, 105-109]
• Consoling the Prophet (ﷺ) and refuting the polytheists’ demands for specific miracles. [90-96]
• Concluding with a promise that the Prophet (ﷺ) will return to his homeland (Makkah) and that Islam will ultimately triumph. [80-81, 111]