> The Two Promises for Bani Israel

Question: Shaikh Obaid, in the beginning of Surah Al-Israa it is mentioned that , Allah (SWT) had revealed to people of Bani Israel in their Book that they would cause corruption ('fasaad')  on earth twice. Further Ayats talk about  fulfilment of these two promises. Could you please share your views on what these promises might be in light with the Quran and Hadith?
Answer:
Brother Tanweer,
Surah Israa  was revealed at Makkah immediately after famous events of Israa and Mi'raj (Ascension),  an year before Hijrah (622 AD).  Scholars have varied opinions on the meaning of two promises made to people of Bani Israel. It is not appropriate to label any one opinion as right or wrong as only Allah (SWT) encompasses all the knowledge. In addition to existing views, there is a view that I closely relate to - but this doesn't mean its intention is to allay or override existing established views . Allah (SWT) only knows the best.
• Existing views on two promises for Bani Israel
The most commonly held view by a majority of Muslim exegetes is as below,
1. First promise (587 BC Siege of Jerusalem):  This was fulfilled with siege and destruction of Jerusalem by the Assyrian king Nebuchadnezzar II that resulted into Jewish exile to Babylon.
2. Second promise  (70 AD Destruction of Jerusalem): The second promise was fulfilled with the Roman conquest of Judea in 70 AD as ordered by Roman emperor Titus.
While the majority of the scholars support the view above, some Muslim scholars have suggested that first promise had occurred already, and that second would take place in future.
There is also a view in existence which theorise that the Nazi Holocaust during the world war II was fulfilment of one of the two promises.
• A closer look for clues in the Ayats
وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا (4) فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ ۚ وَكَانَ وَعْدًا مَّفْعُولًا (5) ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا (6) إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا (7)
"And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness.(4) So when the [time of] promise came for the first of them, We sent against you servants of Ours - those of great military might, and they probed [even] into the homes, and it was a promise fulfilled.(5) Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower (6)[And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves." Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction.(7) "
(QS. Al-Israa: Verse 4-7)
Let us take a look in to Ayats 4-7 and try to derive some clues and establish the basis to expand my view on the historicity of the events.
Firstly, it should be clear that the book referred to in Ayat 4 is Torah. Allah (SWT) had revealed this to Moosa (AS) who was the only Ulul-azm messenger ('Rasool') sent towards bani Israel, in fact he was the only 'Rasool' of Allah (SWT) for them. Further to that the news was given in Torah because it was the most significant divine book for all prophets of Allah (SWT) who came after Moosa (AS) up until Eisa (AS). Thus, the people of bani Israel did possess the advance knowledge of two promises related to them.
Allah (SWT) said the two promises would be fulfilled when bani Israel  would commit corruption ('fasaad'). 'Fasaad' has two dimensions to it, one is 'fasaad' in religion ('deen') and other is 'fasaad' in worldly affairs.
Use of Future Conditionals:
Next we look at the choice of words  إِذَا جَا where Allah (SWT) mentioned each promise (First promise in Ayat 5, then second in Ayat 7). Expression  إِذَا جَا is used one more time in the same Surah in Ayat 104, and it is used in the same context as Ayat 7 - we will come back to Ayat 104 later.
In Arabic grammar  إذا is used as 'future real conditional' . Often, إذا  implies some note of expectancy, as if the speaker of the sentence is anticipating that the action will take place. (Comprehensive article on nuances of grammar is here http://tinyurl.com/jsloy6k. ) Below is the list of all the places this expression is used- as can be seen none of them is used to refer to the past.
http://tinyurl.com/h7sbcwc
On the other hand, while referring to the past, the Quran employs expression of إذ. There are many examples of this usage in the Quran, see below.
http://tinyurl.com/jrllzfu
Based on above, I am inclined to believe that the two promises were to be fulfilled 'after' these Ayats were revealed, and not before that. Choice of words to refer to the past events should most certainly employ إذ , but such is not the case in these Ayats.
Allah's Honourable Association:
Allah (SWT) honoured the people who fulfilled the first promise against bani Israel by the use of expression عِبَادًا لَّنَا. If we look into the Quran, such honourable association with Allah (SWT) is only used for the pious ones who truly embraced His religion( 'deen').  Worthy to note as well is the fact that Surah Israa itself begins with honouring Rasool (SAW) as 'his servant' بِعَبْدِهِ.  Below are a couple of examples from the Quran to illustrate the honourable association further.
قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ (82) إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (83)
"[Iblees] said, "By your might, I will surely mislead them all" (82) "Except, among them, Your chosen servants."(83)
(QS. Saad: Verse 82-83)
وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا
"And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,"
(QS. Al-Furqaan: Verse 63)
'A Chance'  Given to bani Israel followed by the fulfilment of first promise:
In Ayat 6 - we find the majority of English translations say 'Then we gave back to you a return victory over them'. In my view this is incorrect translation because الْكَرَّةَ used here means 'a chance', not the victory. It is difficult to imagine this as victory , when the rest of Ayat talks about Allah (SWT) giving them 'wealth and sons' and increasing them in numbers? The Quran equates the 'wealth and children' as mere worldly decoration ( زِينَةُ) , and even fitnah.
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
"Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope."
(QS. Al-Kahf: Verse 46)
إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ
"Your wealth and your children are but a trial, and Allah has with Him a great reward."
(QS. At-Taghaabun: Verse 15)
Use of ثُمَّ suggests a definite passage of time between fulfilment of first promise and their positive chance, ascertaining it would be a gradual change. If the chance quickly followed the fulfilment of the first promise, then expression would be فرددنا.
So, the more accurate translation of the initial part of Ayat will be 'Then we gave you a chance over them'.  This implies the chance was given to bani Israel over the group of people who played role in fulfilment of the first promise.
• Incongruity of classical views with clues in Ayat:
So to summarise we derive following points from the Ayats,
1. Future conditional used in Ayats 5 and 7 suggests both promises were to be fulfilled after Surah Israa was revealed to Rasool (SAW).
2. Allah (SWT) referred people fulfilling the first promise with honourable association towards Himself in Ayat 5 confirming the piety of that group of people.
3. The predicament of bani Israel was to change over a period after the fulfilment of first promise giving them a positive chance (even domination) over the actors of the first promise.
Let us try to analyse the classical view in the view of findings above,




Comparison of candidate events with the clues of the Quran



As shown in the summary, the classical views held by the majority of scholars do not satisfy all conditions mentioned in the Ayats. In fact the first classical promise (587 BC siege) fails on all three aspects. We know for sure that neither the Assyrians nor the pagan Romans were monotheists, so Allah's honourable association looks out of place for them.  After spending nearly six decades of exile in Babylon, people of bani Israel were permitted to return to the holy land by the Persian king Cyrus the Great in 539 BC. Cyrus's policy of lenience came as a favour to bani Israel who flourished after the return. They never gained an upper hand on the Assyrians who exiled them, in fact the Neo-Babylonian empire had fallen by the time of their emancipation. So the condition of granting positive chance also fails based on the historical facts.
• My view on the promises for bani Israel
I have already mentioned before that only Allah (SWT) has all encompassing knowledge and we cannot label any view as right or wrong entirely. Likewise, only Allah (SWT) knows if my view is correct or not. I seek Allah's refuge if I have misunderstood anything or expressed incorrectly.
In my view, the first promise for bani Israel was fulfilled during the time of Rasool (SAW) when Jewish tribes of Madinah were either expelled or brought into the fold of Muslim rule.
As for the second promise, I agree with the scholars who have suggested that it would occur in future, so I believe it has not yet been fulfilled. 
We will talk about the first promise in detail, while we will restrict our discussion to talk about what the Quran said regarding the second promise - because it is a future event, no one can exactly predict about the details.
Overview of Jewish Tribes of Yathrib (Madinah)
Madinah was called Yathrib before the Hijrah  (emigration of Rasool (SAW) in 622 AD). It was a cluster of scattered villages and fortresses. The main Arab tribes of Yathrib were 'Banu Aws' and 'Banu Khazraj' (collectively known as 'Ansaar' after they accepted Islam). They were involved in a long and bitter historic feud. One of the reasons their representatives beseeched Rasool (SAW) to migrate to Yathrib was to help establish between them a peace treaty to end the long era of fighting.
There were three main Jewish tribes living in Yathrib then,
1. Banu Nadir - Wealthiest of three Jewish tribes, they enjoyed living in secure fortresses (referred in Surah Hashr , Ayat 2) located south of Yathrib. They earned their living through agriculture, money lending, and trade in weapons and jewels, maintaining commercial relations with Arab merchants of Makkah.
          They and Banu Qurayza were allied with Banu Aws.
2. Banu Qurayza -no conclusive evidence of their origin. They were priestly tribe and Ibn Ishaq traces their genealogy to Haroon (AS) and further to Ibrahim (AS). They are said to be 'priestly tribe' among the three.
          They and Banu Nadir politically allied with Banu Aws.
3. Banu Qaynuqa - were living in two fortresses in the south-western part of Yathrib. They owned no land, earned their living through commerce and craftsmanship, including goldsmithery.
           They were allied with Banu Khazraj.




Alliances in Yathrib before 622 AD

   
It is commonly accepted that these three tribes were from bani Israel. There are various references in the Quran where Allah (SWT) addressed or referred the Jews of Madinah as bani Israel.
Allah (SWT) addressed them directly and enjoined them not be the first people to disbelieve in the Quran. Jews of Madinah are being addressed in Ayat 41 here, who were the first people of bani Israel to receive Rasool (SAW)'s message first hand.
يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ (40) وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ (41)
"O Children of Israel, remember My favour which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfil your covenant [from Me], and be afraid of [only] Me (40) And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me."
(QS. Al-Baqara: Verse 40-41)
Allah (SWT) asked Rasool (SAW) to enquire with bani Israel on certain matters (with intention to bring them towards Islam) , implying bani Israel were in Madinah and available to Rasool (SAW) to pose these  questions directly.
سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُم مِّنْ آيَةٍ بَيِّنَةٍ ۗ وَمَن يُبَدِّلْ نِعْمَةَ اللَّهِ مِن بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
"Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favour of Allah [for disbelief] after it has come to him - then indeed, Allah is severe in penalty."
(QS. Al-Baqara: Verse 211)
وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا
"And We had certainly given Moses nine evident signs, so ask the Children of Israel [about] when he came to them and Pharaoh said to him, "Indeed I think, O Moses, that you are affected by magic.""
(QS. Al-Israa: Verse 101)
To go further, Allah (SWT) also invited the scholars among bani Israel of Madinah to recognise the message of the Quran. It helps us to understand that there were not just ordinary Jews but the learned class who possessed deep religious knowledge.
أَوَلَمْ يَكُن لَّهُمْ آيَةً أَن يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ
"And has it not been a sign to them that it is recognized by the scholars of the Children of Israel?"
(QS. Ash-Shu'araa: Verse 197)
Talking about the nature of impact the scholars of bani Israel of Madinah could have made - we turn to a Sahih Hadith from Abu Huraira (Rz).
لَوْ آمَنَ بِي عَشَرَةٌ مِنْ أَحْبَارِ الْيَهُودِ لَآمَنَ بِي كُلُّ يَهُودِيٍّ عَلَى وَجْهِ الْأَرْضِ
Had only ten Jews (amongst their chiefs) believed me, all the Jews on the face of the earth would have believed me.
(Sahih Bukhari Volume 5, Book 58, Hadith Number 277)
Islamic scholars have an agreement that ten Jews from bani Israel referred to in the Hadith were as follows,
Banu Nadir
Abu Yasir bin Akhtab
Hayyi bin Akhtab
Ka'ab bin Ashraf
Rafe bin Ibi Haqeeq
Banu Qaynuqa
Abdullah bin Haneef
Fanhaas bin Zaid
Rafe bin Zaid
Banu Qurayza
Al Zubair bin Baatiya
Ka'ab bin Aswad
Shamuel bin Zaid
From the Jewish chiefs (scholars and leaders) , those who accepted Islam were Abdullah bin Salam bin Al Harith (Banu Qaynuqa) and Abdullah bin Suriyaa ( some scholars doubt if he became Muslim).
Allah (SWT) had gathered the cream of bani Israel in Madinah. They possessed the news in their books that the prophet would come in the region of Hijaaz. What they chose to do after his arrival is a known history.
Arabian Tribes who became Jewish
There were many local Arabian tribes who entered into the fold of Judaism. They were not originally bani Israel. Notable Arabian tribes who became Jewish were,
Banu Ghassan
Banu Jusham
Banu Aws
Banu Najjar
Banu al-Haris
Banu Sa'ida
Banu Sahlaba
• Fulfilment of the first promise
When bani Israel of Madinah came in direct contact with Rasool (SAW) , they knew he was the true prophet of Allah (SAW). At the same time, they failed to acknowledge this because Rasool (SAW) was from the family of prophet Ismail (AS). Secondly, the emergence of the Muslim unity after many powerful Arabian tribes accepted Islam may have created a perception amongst the Jews of a serious threat to their power and influence in the region, and even to their existence in Madinah. Though , at no point in time the Muslims wanted to threaten the Jews if they honoured the Charter of Madinah established with them in 622 AD.
Allah (SWT) referred to this in the Quran
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ ۘ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
"Those to whom We have given the Scripture recognize it as they recognize their [own] sons. Those who will lose themselves [in the Hereafter] do not believe."
(QS. Al-An'aam: Verse 20)
Rasool (SAW) established pacts with various tribes in Madinah, as part of so called 'Charter of Madinah'. Part of the agreement with Jews was that those who agreed to abide by the treaty, that they would not help anyone against the Muslims. Be that physically, financially or any other way. Another important point written in the pact was that if an enemy were to attack the Muslims they would all come together and protect the Muslims or vice versa.
From the historical evidences, we read that the Banu Nadir had friendly relations with the enemies of the Muslims especially Banu Quraysh. They deliberately handed over information to the Quraysh, with an intent of killing Muslims. They were also guilty of having attempted to assassinate  Rasool (SAW). And their open refusal to renew the treaty was seen therefore tantamount to declaration of war.  With these, the only course left for the Muslims was to treat them as enemies. The siege of the forts was laid, until they agreed to leave Madinah.
For a more detailed account of treacheries by Banu Nadir towards Rasool (SAW) and Muslims, see this excellent paper - http://tinyurl.com/zwp58he
Allah (SWT) referred to expulsion of Banu Nadir in Surah Hashr. The Muslims were by then power to reckon with, Islam was no longer a clandestine religion  - emergence of hypocrites in Madinah was indication that the Muslims had reached a level of superiority in their political and battle skills.
هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا ۖ وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ
"It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allah; but [the decree of] Allah came upon them from where they had not expected, and He cast terror into their hearts [so] they destroyed their houses by their [own] hands and the hands of the believers. So take warning, O people of vision."
(QS. Al-Hashr: Verse 2)
It corroborates with the Ayat of Surah Israa , in fact same word  دِيَارis used to refer to their abode in Madinah. Allah (SWT) referred to their exile as 'first Hashr' (أَوَّلِ الْحَشْر ). With this we can derive that their migration to Ash-shaam (Syria, Palestine, Lebanon, North Arabia and Jordan of today) was first of such migrations of bani Israel that would continue until the fulfilment of the final promise. There are Hadiths where Rasool (SAW) said the land of gathering ('Mahshar') will be Ash-shaam. Allah (SWT) predicted their migration in Surah Israa, Ayat 104. It is little surprise that what began with migration of bani Israel of Madinah to Ash-shaam continues to this very day.
وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
"And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering.""
(QS. Al-Israa: Verse 104)
The accounts of Banu Qurayza and Banu Qaynuqa are filled with the same treachery - breaking of peace treaty, helping the enemies against the Muslims , inciting hatred towards the Muslims and attempting to cause harm to Rasool (SAW). Eventually it resulted into the demise of Banu Qurayza as per judgement of Sa'ad bin Muadh (RZ). And Banu Qaynuqa were exiled as well.



So in conclusion, I believe that the first promise for bani Israel was fulfilled in the time of Rasool (SAW) with their exile from Madinah. Honourable association towards Allah (SWT) himself mentioned in the Ayat 4 perfectly suits for Rasool (SAW) and the Muslims who stood fast with him.
We have looked into Ayat 6 in detail before. The chance given to bani Israel was over the Arab Muslims in the land of Palestine . With the coordinated efforts of the Zionist movement , since late 19th century Israel has managed to subjugate the Muslim populace in Palestine, usurping nearly all of their land. Since their declaration of independence in 1948 and war in 1967, this dominance over Arab Muslims has but increased exponentially. From the Ayat, we learned that this upper hand will be achieved over a long course of time. Palestine was more or less under the Muslim rule since 632 AD until 1948. This perfectly meets the criterion of time gap predicted in the Ayat.
With this conclusion, let us compare various events in the light of the Quran.





• The Second Promise:
I agree with the scholars who have suggested that the second promise is yet to be fulfilled. We can only look into Ayat 7 and try to understand what it says, but will never be able to predict exact events that are yet unseen.
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا
"[And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves." Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction."
(QS. Al-Israa: Verse 7)
Ayat starts with the 'sunnah' of Allah (SWT) - 'If you do good, you do good for yourselves, and if you do evil, it's to yourselves'. This principle of Allah (SWT) applies to all at all the times. But given the fact that this has found place in the Quran where the second promise is mentioned, I see this as not only a reminder to the Muslims to return to the true path of Allah (SWT) , but also a hint that there will come a time when the Muslims will eventually regain the supreme level of faith, enabling them to fulfil the second promise.
Allah (SWT) referred to this promise as 'the final promise' - this is the same promise also mentioned in Surah Al-Baqara 104.
وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
"And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering.""
(QS. Al-Israa: Verse 104)
The second promise will sadden their faces and to witness the Muslims entering into the Masjid. Faces are the reflection of our wellbeing. What is being said here is that when all the power and influence will be taken away from them, it would cause them immense grief and the sadness of faces will reveal the sense of loss. It is obvious the masjid mentioned here is Masjid Al-Asqa in Jerusalem. Allah (SWT) said they will enter the masjid like they did first time. When did the Muslims enter Masjid  Al-Aqsa for the very first time? It was during the time of Umar (RZ) in 632 AD when Jerusalem was conquered. But Allah (SWT) could have said -'they would enter like they did before', but that would create an ambiguity as to which entry it was -because the second entry into Masjid Al-Aqsa was by Salah Uddin Ayyubi (RH) in 1187 AD. Worthy to note here that both these entries were done after ending the control of Christians in Palestine-  the entry though will be done by finishing the control of the Jews.
And finally, the Ayat seems to predict that the second promise will conclude with total annihilation of the state that was built on lies and oppression. They would never rise again and that will be the end of their mischief in the land of Palestine.