Usually translated as children of Israel, the expression Bani Israel (Hebrew Bene Israel) occurs 41 times in the Quran. In addition, the word Israel independently occurs 2 times in the Quran (3:93, 19:58)1.
The story of Adam is a summary of the story of Bani Israel
The story of Adam, narrated in 2:21-39, starts with “O mankind” (2:21, 2:168). It is an introduction and a brief SUMMARY of its immediately following story, the story of Bani Israel, which is narrated in 2:40-122 and starts with “O Children of Israel” (2:40, 2:47, 2:122).
Then these two stories are blended into the rest of the sura, whose direct listeners are recurrently addressed with “O you who acknowledge” (first 2:104, then 2:172, 2:178, 2:183, 2:208, 2:254, 2:264, 2:267, 2:278, 2:282).
The story of Adam resembles the story of Bani Israel in both essence and moral.
For example, the story of Adam in 2:21-39 starts with a mention of Human Earth’s ‘fruit GARDEN’ (2:21-23; cf. 2:3, 2:5, 2:11, 2:25, 2:28, 2:29, 2:35), which is followed by a mention of ‘allegorical GARDENs with fruits and rivers’ meant for decent people and their mates (2:25), which is then followed by mention of a ‘fruit GARDEN’ meant for Adam and his/her mate (2:35).
Interestingly, similar references to GARDEN and its fruits as metaphors continuously recur in the story of Bani Israel (2:57, 2:58, 2:60, 2:61, 2:71, 2:73, 2:74, 2:82) as well as throughout the rest of the sura (2:126, 2:155, 2:261, 2:164, 2:172, 2:189, 2:212, 2:221, 2:233, 2:254, 2:259, 2:260, 2:261, 2:265, 2:266, 2:267).
Or, likewise, the story of Adam refers to ‘heavenly rain’ that waters our terrestrial garden (2:22) and defines it as ‘divine inspiration’ (2:23-25).
This depiction of rain as a mental/spiritual stimulus then continuously recurs in the story of Bani Israel (2:41, 2:59-60, 2:71, 2:74, 2:90, 2:91, 2:99) as well as throughout the rest of the sura (2:105, 2:164, 2:221, 2:249, 2:264, 2:265-268; cf. 2:4, 2:35). This portrays our Human Earth, or the Garden of Adam, as a garden of diverse minds of many colours, which is constantly watered by one divine inspiration.
With content and sequence parallel to the story of Adam, the story of Bani Israel similarly reminds the ‘Children of Israel’ of their heavenly blessings (2:47-57, 2:122; cf. 2:22-29) and asks them to ‘eat freely’ but not to follow Devil’s footsteps (2:57-59; cf. 2:35, 2:168). Then, like Adam and his/her mate, the ‘Children of Israel’ too violated the divine decree by ‘eating’ from the tree of discord and division (2:63-64, 2:72, 2:83-85; cf. 2:36, 2:178); and then similarly received God’s forgiveness (2:52; cf. 2:37, 2:128, 2:268), whereafter they were in the same way advised to reverse the ‘fall’ by following His messages of Oneness (2:62, 2:87, 2:101; cf. 2:38, 2:129, 2:151, 2:214, 2:252, 2:285). See: The story of Adam is a parable.
Israel is NOT a name of a person and ‘Bani Israel’ do not mean biological children of Israel
Traditionally translated as ‘children’, BANI/BANU (Ba-Nun-Waw) in Arabic means “children, descendants, family, House etc” and appears to identify a people or a group after the name of a progenitor, a legendary character, a region or a commonly shared trend or attribute. For example: “Bani Adam” means Children of Human. “Bani Kaab” means the Kaab tribe. “Mary, the daughter of Imran” (66:12) means “Mary, the Amramite”, i.e., a member of the House of ‘lmran.
It is important to understand that the Quran uses the word BANI/BANU in the sense of “those walking in the footsteps of someone or those sharing a common attribute” and never uses it to mean biological children or descendants. See Note 1 of Meaning of ‘Children of Adam’.
Moreover, the traditional understanding that Israel was a name/title of Jacob, and that therefore the Children of Israel were descendants of Jacob, is solely based on conjecture and the Hebrew Scriptures (Gen 32:28, Gen 35:10), though with no support from the Quran. In fact, the Quran never associates Israel with Jacob and never uses the word Israel as a name of a person1.
ISRA-EL is anyone who journeys in the ISRA (Night Journey)
The allegorical narration in 17:1-3 refers to Moses and his Night Journey, ISRA, which is travelling through the darkness towards light. This becomes clear as we read the passage together with its interrelated verses where reappear the words isra (siin-ra-waw, night journey), children of Isra-el (cf. isra), servant, servants, night, guide and so on. For example:
Glory be to the One who JOURNEYED (ISRA) with His SERVANT (biAAabdihi) by NIGHT from masjid al-haram (the inviolable project of peace) to masjid al-aqsa (the farthest project of fulfilment), the surroundings whereof We blessed (barakna, cf. 20:80-81), so that We may show him some of Our signs (cf. 20:22-23). Indeed He is the Hearer, the Seer./ And We gave Moses the Book and made it a GUIDE for the Children of ISRA-EL: “Choose no guardian besides Me.”/ They were the descendants of those whom We carried with Noah (in their spiritual journey; cf. 19:58, 3:33), indeed he was a thankful SERVANT. 17:1-3
“Place your hand under your arm, it will come out white without blemish, as another sign./ This is to show you some of Our great signs.” 20:22-23 … And We inspired Moses: “JOURNEY (ISRA) with My SERVANTS (biAAibadee) and strike for them a dry path in the sea; not fearing to be overtaken and not being afraid.”/ And Pharaoh pursued them with his hosts, but the sea came over them and covered them./ Because Pharaoh misled his people and he did not guide./ O Children of ISRA-EL, We saved you from your enemy, and We summoned you at the right side of the mount, and We sent down to you manna and quail./ Eat from the good things that We have provided for you and do not transgress in this, else My wrath will be upon you: for whoever has incurred My wrath is lost. 20:77-81
And We inspired Moses: “JOURNEY (ISRA) with My SERVANTS (biAAibadee), for you will surely be pursued.” 26:52
Then JOURNEY (ISRA) with My SERVANTS (biAAibadee) by NIGHT, for you will surely be pursued;/ And leave the sea parted, for surely they are a host that shall be drowned.” 44:23-24
In a comparative reading of the above, there are a few points to contemplate:
God journeyed with His servant by night (17:1). This night journey was from masjid al-haram (the inviolable project of peace) to masjid al-aqsa (the farthest project of fulfilment, 20:80-81; 17:1).
Moses journeyed with God’s servants by night (44:23-24; the same is reconfirmed in 20:77 and 26:52; cf. the term isra also occurs in the story of Lot, 11:81, 15:65).
God gave Moses the Book to guide the Children of Isra-el in their journey (17:2-3). The latter are God’s servants (17:2, 18:20) and spiritual descendants of those who journeyed in the metaphorical Ark with God’s servant Noah (17:1-3; cf. 19:58, 3:33).
So, while God journeyed with His servant Moses by night from the inviolable project of peace to the farthest project of enlightenment (17:1), Moses journeyed with God’s servants – the Children of Isra-el (17:2) – and guided them with the Scripture during this night journey (Isra) (17:1-2).
While the Quranic term ‘night’ is often a metaphor for the period of darkness prior to the light of revelation, Journey by Night here refers to a spiritual journey rather than a physical one. This is a truth-seeker’s journey through the darkness towards light.
The ending EL of the word ISRA-EL is an Arabized Hebrew-Semitic word for God and occurs in Isra-el in line with the related words like Jibra-el (Gabriel), Mika-el (Michael), Israf-el (Raphael) and Azra-el (Azrael). ISRA-EL is anyone journeying in the ISRA (Night Journey; in Hebrew, ‘struggle’) for EL (God).
Conclusion
ISRA-EL is anyone journeying in the ISRA (Night Journey) for EL (God), which is a truth-seeker’s journey through the darkness towards light, as was undertaken by Moses and his followers.
And CHILDREN OF ISRA-EL are all people of all times who are on this ISRA or spiritual journey of truth-seeking through the darkness (unawareness) towards light (awakening). They are spiritual descendants of all truth-seekers of the past, such as those who journeyed in the metaphorical Ark with Noah. As noted in a related study, the expression Children of Israel is not limited to mean Jews only.
A normal misinterpretation is that, when Quran refers to Bani Israel, it is assumed that Allah is talking about Jews, which is a completely wrong understanding because it restricts the divine guidance as if the Quran is talking about someone else, especially where Allah is addressing ‘Oh Bani Israel’ or where Allah is talking about specific duties and responsibilities as per the ‘Meesaq with Bani Israel’. By misinterpreting Bani-Israel to someone else instead of ourselves, such important divine guidance is then completely ignored as it pertains to ‘them’ not ‘us’. Additionally, and in alignment with considering bani-Israel to someone else, another common misinterpretation is that Bani-Israel, mistranslated as children of Israel were the Children of Nabi Yaquoob as his title/name was Israel. This is again not substantiated by Quran and not mentioned in any of the Ayahs, but this concept purely based on assumptions and inferences not backed by Quran. Whenever Allah has mentioned the word Nabi Yaquoob, Allah has never associated his name as Israel so why would Allah call these people Bani-Israel instead of Bani Yaquoob?
THE MEANING AND USAGES OF THE WORD BANI (بَنِي ُ) AS PER QURAN
The word ‘Bani’ is used in Quran in different phrase such as ‘Bani-Israel’ or ‘Bani- Adam’. If we translated the word bani in the phrase ‘Bani-Adam’ as ‘children of Adam’, this will not be the right translation, since we know the word Adam does not refer to a single person or a single couple even, but it refers to that stage of mankind, where they were made Khalifa on earth on the basis of knowledge. The Bani in the phrase ‘Bani-Adam’ is used in multiple meanings. First and foremost, it means ‘of the same type or kind’, therefore ‘Bani Adam’ means, same type or kind as that of Adam, who was appointed as Khalifa on earth and therefore the phrase ‘Bani- Adam’ refers to all those who are Khaifa- caretakers, trustees of the earth on the basis of Ism- deep and thorough knowledge. Secondly the word bani and Ibn shares the same meanings in terms of those who follow in the same footsteps, for instance Maseeh Ibne Maryam means those who follow the footsteps of Maryam as being Rasool of Allah, because the word Ibn is also used in Quran in the meaning of building or making or laying the foundation for something as well as working on the footsteps of someone or in alignment with someone. All the following Ayahs confirms this understanding of the meanings of the word, Ibn, Bani, etc.
[Quran 66:1] “…said my rab, Ban for me a Baitan in Jannat…” here the meanings are used in the meaning of making or building or laying the foundations for.
[Quran 4:172 & 5:75] “Al (the) Maseeh ibne Maryam”, means those who are laying the groundwork, working for, and are the foundations for the Maseeh as Ibne (foundations, footsteps) of Maryam, the Risalat, the Rasool.
[Quran 4:34, 2:177 & 2:215] “Ibn-s Sabeel” it does not mean children of the Sabeel, if we translate the word Ibn as children, but it means through our wealth and resources we need to Ibn- make, build, construct, lay the foundations of Sabeel- a way out for those who really are in need of a way out, as an exit out, as well as to support those who are working as Ibn- footsteps, laying the foundations for the Sabeel of Allah.
[Quran 5:18] “And the Yahood and the Nas’ara say, ‘We are Ibna Allah and Allah’s beloved….” It does not mean that they are saying we are sons or children of Allah, but it means that we are working for, laying the foundations for and making the Sabeel of Allah.
THE MEANING AND USAGES OF THE WORD ‘ISRAEL’ AS PER QURAN
The word is normally assumed to be title of Nabi Yaquoob and Bani-Israel are assumed to be children of Nabi Yaquoob, however both of these assumptions are not substantiated by Quran. The basic meanings of the word Israel, basically means to adopt new ways and ideas by letting go of the previously adopted ways and methods. Let’s analyze some of the related ayahs mentioning the term “Bani-Israel”.
[Quran 17:02-4] “And We gave Musa the Kitaab, and Ja’alna (appointed/made) it Hudan (Hidayah) for Bani-Israel- so that you do not Tattakhuzu (seize) other than ME, Wakeelan (judge, lawmaker). Zurriyatin (followers of- on whose footsteps they follow) of those we Hamalna (carried) with Nuh. Indeed, he was Abdan (Aabid-obedient, follower of laws of Allah) Shakkoran (doer of deeds by Allah in utter gratitude). WE Qaza’ena (judged, decreed) to Bank Israel in the Kitaab”.
Thus Bani-Israel are the Zurriyat who follow in the same footsteps of those who were carried with Nabi Nuh in his boat. Nabi Yaqoob came way later. So, there is no possibility of Allah calling the children of Nabi Yaqoob as Bani Israel. Additionally, a point to note here, is that the traits and characteristics of those who rode with Nabi Nuh in his boat, was that they let go of their preconceived ideas, practices, had Amanu with nabi Nuh, sacrificed everything, their families, their business, etc. in order to adopt the Nabi’s Naba. Hence whenever Allah says Zurriyat of Nabi Nuh, means those who follow in the same footsteps as those who accompanied him in his boat. Thus, they were ‘Israel’ in the meanings of who adopted the Naba’s new ways and ideas by letting go of the previously adopted ways and methods and by making personal sacrifices.
[Quran 19:58] “These are the ones who Allah Ana’am (blessed with Na’imat) upon them from the Nabiyeen from the Zurriyaat (followers of- on whose footsteps they follow) of Adam and of those we carried with Nuh and of Zurriyaat (followers of- on whose footsteps they follow) of Ibrahim and Israel and of those WE Hadayna (give Hidayah) and WE choose. When were Tutla (asked to follow) to them Ayaat of the Rahman, they fell in Sajadan and Bukeyyan.”
This Ayah is an important Ayah, which is highlighting the three important stages of mankind 1) Adam- refers to the stage of mankind at which stage, we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth on the basis of this knowledge. 2) Israel- refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh; referring to the stage of mankind, where people follow the Naba of Allah’s Nabi, by letting go of previously adopted practices and making personal sacrifices and 3) Ibrahim- by which time, we, as mankind, had already fell into the depths of darkness from where Millat-e-Ibrahim, pulled us on the basis of reasoning and intellect, and through Hanifan and perfection of the Deen.
[Quran 7:69] “Do you wonder that there has come to you a Zikar from your Rabb A’ala (a prestigious) Rajulan (resourceful people) from among you, so that he/she may warn you? And do Zikar when Allah Jalakum (made/appointed) you Khulufa’a (successors, caretakers) from after the Quom-e- Nuh and increased you in the stature extensively. Then Do Zikar of A’ala (prestige, height) Allah so that you may be successful.”
Basically, this Ayah is telling us that we, as Bani Israel, have been made Khalifa- successors, caretakers from after the Quom e Noh, in terms of walking in their footsteps and becoming their successors of Nabi Nuh and his Quom.
[Quran 6:84] “And WE bestowed to him (Ibrahim) Ishaq and Yaquob —All Hadeyna (were on Hidayah). And Nuh- WE Hadeyna (give Hidayah) from before. And of his (Nuh) Zurriyatahi (followers of- on whose footsteps they follow)- Daud and Suleman and Ayyub and Yousuf and Musa and Haroon. Thus, WE reward the Mohsineen.”
This Ayah is basically telling us in unclear terms, that Nabi Yaquoob is NOT Israel. This Ayah also shows that all the Nabiyeen, such as Zurriyyat (followers of- on whose footsteps they follow) of Nuh- such as Nabi Daud, Suleman, Ayyub, Yousuf, Musa and Haroon were all mentioned as Zurriyyat (followers of- on whose footsteps they follow) of Nabi Nuh. It is also obvious from these ayahs that Nabi Ibrahim was also among Bani Israel as well. And so was the Nabi Musa, also termed as Zurriyyat (followers of- on whose footsteps they follow) of Nabi Noah and his companions.
[Quran 22:78] “And Wajahadu (your focus, attention, and desired destination) for Allah, is the Haqq (due right, your duty towards) Jehaadehi to Allah. Allah is the one who has chosen you and what would Ja’ala (appointed) upon you in the Deen any Haraj (difficulty)?- Millat of your Abae’kum (forefather) Ibrahim- He named you the Muslimeen from before…”
This Ayah proves that Nabi Muhammad is the descendants of Nabi Ibrahim as clearly stated here as Ibrahim being our forefather. Therefore, all of these Anbiya such as Nabi Musa, Nabi Ibrahim, as well as Nabi Muhammad are all the Zurriyyat (followers of- on whose footsteps they follow) of Nabi Nuh and his companions in the ship.
THE ADDRESSEE OF THE QURAN AND THE MEANINGS- BASED ON HOW WE ARE ADDRESSED
We know that Quran is the Kitaab that was revealed on Nabi Muhammad, and upon us, those who Amanu. If Nabi Muhammad was not amongst the Bani-Israel then why would Allah tell us about how Allah has given Fazeelat to Bani-Israel over the world- Ayah 2:40. Are these some other people, who have been given Fazeelat over the worlds?. Why would Allah tell us about Allah’s Meesaq with Bani Israel and its important aspect- terms of duties and responsibilities, if these terms of Meesaq belongs to someone else and someone else is supposed to take care of these responsibilities? Why would Allah tell us about the different stories of how Allah has Given Fazeelant to Bani-Israel, saved them and honored them; about how Bani-Israel has been addressed times and times again in Quran as “O Bani Israel”? If Quran is for us, why would Allah address someone else and then tells us in Quran that it has our Zikar?
[Quran 21:10] Indeed, WE have Anzalna (revealed) upon you Kitaaban- in it is your Zikar. Then will you not Ta’qalon (used reason)
Here if we notice, the word Zikr is used in the meanings of such stories being narrated in Quran for Ibrat and lesson, telling us very clearly that all these stories are of us, we are the addressee of the Quran. In Quran, Allah is not addressing ‘them’ but ‘us’. Bani-Israel is not some other-third persons addressed by Allah, such as Jews or those who already died, but the actual direct addressees are those who are the followers of Quran i.e., all of us and these Ayahs are telling us about all the Nabiyeen of Allah, that we follow. Thus, wherever Quran is talking about Bani Israel, it is addressing to ALL of us directly, i.e., whoever is follower of any or more or All of Allah’s Nabiyeen is termed as Bani-Israel as per Quran. If we look at the way Allah addresses us in Quran, the way we’re addressed, sets the tone for the subsequent divine guidance that follows the addresses and specifically addressing that particular group only. Therefore, when Allah says the following, the divine guidance that follows, pertains to that group only as explained below
Ya- Aheyyu- An-Naas (يَا أَيُّهَا النَّاسُ): Allah is addressing all of us as mankind, who are Insaan, who may or may not also belong to those who Amanu, Bani-Adam, Bani-Israel, etc.
Ya- Bani- Adam (يَا بَنِي آدَمَ): Since Adam refers to the stage of mankind at which stage, we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth on the basis of this knowledge. Therefore, whenever Allah addresses, Ya Bani Adam, Allah is addressing all of us, who take up this responsibility of being Khalifa on earth by seeking knowledge and acting as caretakers and trustees of earth
Ya- Aheyyu- Allazeena- Amanu (يَا أَيُّهَا الَّذِينَ آمَنُوا): Allah is addressing all those who Amanu- not in the meanings of believes but in the meanings of being at Aman- utter and deep conviction on the five fundamentals of Emaan (Allah, Allah’s Malaik, Allah’s Kitaab, Allah’s Nabiyeen and Youm Al Akhira) on the basis of seeking of knowledge and after using one’s faculties especially of Aqal, reasoning and intellect. Being at Aman, also means being in peace, love and harmony with the members of the community and society, providing security and peace. Being at Aman also means upholders of our Aiemaan- promise, Meesaq with Allah.
Ya-Ahl-Al-Kitaab (يَا أَهْلَ الْكِتَابِ): The word Ahl basically means those who are caretakers, owners, responsible ones. Thus whenever Allah addresses those who are Ahl of the Kitaab, it means those who take it upon themselves to be owners, caretakers and responsible ones of the Kitaab in terms of abiding by the terms of the Meesaq with Ahl-e-Kitaab, of Iqra and tatla of the Kitaab as per its Haqq, of understanding and practically implementing it and proclamation to others through all ways and means including ones conducts and behaviors, of never to hide or amend any aspect, and to never mix Haqq with Baatil.
Ya- Bani- Israel: Since Israel refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh in that region; Israel refers to the stage of mankind, where people follow the Naba of Allah’s Nabi, by letting go of previously adopted practices and making personal sacrifices. Thus, whenever Allah addresses, Oh Bani-Israel, Allah is addressing all of us, who follow the Naba of Allah’s Nabiyeen (any, more or all of them) by letting go of their preconceived ideas, and making personal sacrifices.
Thus if, we are, those of the mankind, those of the Bani Adam as Khalifa on earth, those who Amanu, those who are Ahl of the Kitaab, those who Amanu on Allah’s Nabiyeen as ‘Israel’ by letting go of preconceived ideas and adopting the Naboat, then All the Ayahs, where Allah has addressed any of the above groups of people, then, Allah is basically addressing us.
CONCLUSION: WHO IS BANI-ISRAEL IN LIGHT OF QURAN?
If we analyze the basic concepts of keyword ‘Bani’ and all the above ayahs and discussions, we would realize that, all the Nabiyeen, including, Nabi Musa, Nabi Easa and Nabi Ibrahim were appointed for the Bani-Israel. Allah has addressed Bani-Israel as the Zurriyyat (followers of- on whose footsteps they follow) of those who rode with Nabi Noah in his ship during the big flood. This means that the Bani-Israel were basically amongst those who survived the big flood along with the Noah in the same ship. Nabi Muhammad is the descendants of Nabi Ibrahim as clearly stated here as Ibrahim being our forefather. Whenever the phrase ‘Bani-Israel’ is used for instance in Ayah 5:12, it refers to those who were of the same type, kind, took over the same responsibilities and follow the footsteps of those who rode in the boat with Nabi Noh – Ayah 17:2-4 & Ayah 19:58, as their Khalifa, their successors. Therefore, all of these Anbiya such as Nabi Musa, Nabi Ibrahim, as well as Nabi Muhammad are all the Zurriyyat (followers of- on whose footsteps they follow) of Nabi Nuh and his companions in the ship. The phrase ‘Bani Israel’ refers to those who are followers Allah’s Nabiyeen, like ‘Israel’. When Allah addresses “Oh Bani Israel’, Allah is not addressing someone else but us, those who are followers of any and all of Allah’s Nabiy and whenever Allah tells us about Bani-Israel, it’s like telling us about those who are Bani-Israel, with respect to any of Allah’s Nabiyeen, that we are Zurriyaat of and Khalifa of.
