Tafsir of Al-Isra 17:5

(i.e., the first of the two instances of corruption). The "promise" here is meant in the sense of the "promised [punishment]," as stated in al-Bahr. There is an ellipsis in the speech, meaning: "So when the time for the arrival of the promised punishment has come." It is also said that the "promise" is in the sense of a threat, and it also contains an ellipsis. Others say it means the "appointment" intended for the time, i.e., "So when the appointed time for the punishment of the first of them has arrived."

(We sent against you) i.e., "We dispatched [them] to hold you accountable for that deed."

(Servants of Ours) al-Zamakhshari said: "We left them to their own devices regarding what they did and did not hinder them." In this lies an insinuation of Mu'tazilite doctrine. Ibn Atiyyah said: "It is possible that Allah, the Exalted, sent a messenger to the king of those servants, commanding him to invade the Children of Israel, thus the sending was by His command, the Exalted." Al-Hasan and Zayd ibn Ali, may Allah the Exalted be pleased with them, read it as "slaves" ('abidan).

(Possessors of great might) i.e., "Possessors of strength and force in warfare." Al-Raghib said: Al-bu's, al-ba's, and al-ba'sa' refer to intensity and adversity; however, al-bu's is used more for poverty and war, while al-ba's and al-ba'sa' are used for inflicting harm. Hence, it is said that describing ba's as "great" (shadid) is an emphasis, as if it were said: "possessors of intense intensity," like [the expression] "a shady shade." There is no harm in this. It is also said that it is an abstraction (tajrid), which is also correct.

There is disagreement regarding the identity of these servants. According to Ibn Abbas and Qatadah, they are Jalut (Goliath) the Jaziran and his soldiers. Ibn Jubayr and Ibn Ishaq said they are Sanherib, king of Babylon, and his soldiers. It is also said they are the Amalekites. In al-A'lam by al-Suhayli, they are Nebuchadnezzar—a governor for Lohrasp, one of the Kayanid Persian kings over Babylon and Rome—and his soldiers, who were sent against them when they belied Jeremiah, wounded him, and imprisoned him. It is said that this is the truth.

(And they wandered throughout the homes) i.e., "They moved back and forth amidst them in search of you." Al-Raghib said: "They wandered the homes" means they traversed the middle of them and moved back and forth within them. Hasu (they searched) and dasu (they trampled) are close in meaning. Abu al-Summal and Talhah read it as hasu with a ha (ح). It was also read as tajusu with a jim (ج) on the pattern of taksiru. Abu Zayd said: al-jaws and al-haws both mean seeking something with thorough investigation. Khilal is a singular noun; therefore, al-Hasan read it as khalal. It is also possible that khilal is the plural of khalal, like jibal (mountains) is the plural of jabal (mountain). The speech of Abu al-Su'ud points to his preference for the latter, and the speech of al-Baydawi points to his preference for the former.

(And it was) i.e., the promise of the first of them (a promise fulfilled) i.e., "inevitably carried out." The pronoun in "it was" refers to the aforementioned promise. It is also said it refers to the "wandering" understood from "they wandered." The majority are of the opinion that in this expedition, these servants destroyed Bayt al-Maqdis (Jerusalem), and grievous slaughter, exile, and captivity befell the Children of Israel, and the Torah was burned. According to Ibn Abbas and Mujahid, that did not happen; rather, the invaders wandered through the homes and departed without fighting.