Official Clarification of the Article

The Prophet’s Mikraj Was from Malaya, Not from Palestine

Praise be to Allah SWT, for He is the One who arranged for all of us to care about Masjidil Aqsa, the place to which the Prophet SAW was taken by Isra’ before the Mi‘raj to meet Allah. I deliberately chose such a title because the behaviour of social media users today tends to lean more toward sensation than fact. It is true that I wanted to draw all of your attention. I did not do so in vain, but for a reason for which I am accountable before Allah SWT.

Here is the link to that article.

MS
https://beritaakhirzaman.com/ms/articles/nabi-mikraj-dari-malaya-bukan-dari-palestine

EN
https://beritaakhirzaman.com/en/articles/the-prophet-s-miraj-was-from-malaya-not-from-palestine

Facebook
https://www.facebook.com/baz.rasmi/posts/827236100399324

This piece was not written because I need anyone’s permission to think or to write. It was written because lately many people have come in without understanding the culture of this page, then judged one title or one article as though they already understood the entire framework that has been built over many years. At BAZ, writing does not stand on one isolated post. It stands on thousands of writings that are connected to one another, read closely by loyal readers who have followed the development of the argument from the beginning. So when new people arrive without adab, without proper investigation, with little care, and then rush to pass judgment after reading only a title or one or two paragraphs, that is not a sign that they understand. It is a sign that they are the type who like to make enemies of things they do not know.

I need to introduce myself again.

I am an independent writer with the pen name BAZ. That name itself was given by readers from the old page, “Berita Akhir Zaman,” before that page was hacked. After a two-year break, a new page was created by followers under the name “Berita Akhir Zaman Rasmi.” I was appointed as an admin on that page and returned again. After that, also through the initiative of the readers, the website https://beritaakhirzaman.com was built by followers, and I also became a writer there.

No one knows who I am. That approach has its strengths and its weaknesses. Even so, it is through this way that I am able to write in my own way, with my own format, my own methodology, and my own language style. At BAZ, we do not want to be bound to conventional academic structures and ordinary learning methods because those already exist elsewhere. Critical thought will never be born if too many limits are imposed. In the end, the identity of BAZ became known through the BAZ style of writing itself.

On the BAZ Rasmi page alone, there are already more than one thousand long-form writings. Although I do not want to be known, I remain fully responsible before Allah for every single thing I write. Please check my earlier writing record. You will find that I always try to use polite language, full spelling, sound evidence, original analysis, and that I never imitate anyone. I do what I can, to the best of my ability. One hundred percent original.

At the BAZ page, noble conduct and courtesy are things we place great importance on. Alhamdulillah, the longtime readers here are consistently mature in their thinking. Adab and akhlak come before knowledge. For that reason, I do not hesitate to block anyone who uses rude language, because I do not want loyal readers to be disturbed or hurt.

Everything written here, every sentence, even the choice of words, I selected myself from before AI even existed. This is the BAZ style that already existed before AI existed. Every piece of my writing is recorded precisely by the angels under my real name, even though you have never known me.

Whether you are new or old to this page, take what you want and leave what you do not want. If there is an argument and analysis better than mine, then take what is better and leave me behind.

If you want to take my writing as well, do not take it wholesale exactly as it is. Bring it physically to your teacher and learn it formally through wasilah and fadilah. Insya-Allah, in that way you will learn through sanad with your teacher, not from me, even if the original idea came from me.

Do not quote my writing and hand it to another Facebook writer as though they can immediately understand the whole meaning of it, because a piece of writing must be read within the full framework of its argument. It cannot be judged in cut pieces.

These are some of the lines that are repeated again and again on this page, and you are my witness.

So why did I write an article with such a controversial title, namely “The Prophet’s Mi‘raj Was from Malaya, Not from Palestine”?

I will explain. Even so, I ask that you read it with an open heart. If you come in overly defensive or overly offensive, then whatever I present, even Qur’anic verses themselves, will easily be veiled behind the wall of assumptions you have built against me. Even high knowledge is of little help when the heart has already chosen to reject before examining.

I am only a writer presenting what I have found to the extent of my ability. The One who grants understanding to you is only Allah, the Rabb who pours forth His mercy. To Allah we surrender. Reduce suspicion. Reduce the urge to become a judge at the very beginning. Examine first. Allah is sufficient as Al-Hakim. Let us be servants who were destined to read after this opportunity was decreed to reach us.

Do you think it was easy for me to choose a title like that? It was not easy. I was deeply conflicted too. Yet I deliberately chose a hard and controversial title because I did not want this discovery to pass by without examination. I needed people to read, to check, to assess, and to test the argument I presented. If it is wrong, then I will discard it or correct it. If it is true, then I will deepen it further. That is my real purpose.

A Repeated Reminder

I would like to remind all of you that this page is being watched by many different groups who observe every one of your comments and reactions. There are Ahmadi Religion of Peace and Light (AROPL), Shia groups, batiniyyah groups, SiHulk, PMYT, liberals, Christians, and many others, whether from inside or outside the country. In fact, the English articles are read more on the website than the Malay ones. They observe your behaviour. When you fit certain criteria they are looking for, you become a target to be recruited as one of their followers.

I stand against them because I have seen for myself how dangerous these movements are, especially AROPL, and how cunning their strategy is. I was the first to write that Abdullah Hashem, the founder of AROPL, is Dajjal in the second-last form before the main emergence. You may say that you are intelligent, experienced, and know many narrations from the Qur’an and hadith of fitan. Even so, you need to remember that evil does not require your evidence, whereas we are always working through evidence. Evil itself is anti-evidence because it is the enemy of Allah. An enemy that plays with language must be fought with language.

My Position Regarding Baitul Maqdis

As for Baitul Maqdis, or Beit HaMikdash, or Jerusalem, or Iliya, or whatever name refers to it in Sham or the Levant, my position on all of that is the same as yours.

Regarding Baitul Maqdis as the qiblah of the Prophet SAW and the companions, beginning in Makkah until the migration to Madinah, before the qiblah was moved to Masjidil Haram, I am also in agreement with all of you. That was the Prophet’s original qiblah.

That place is the homeland of the prophets, a sacred place, a place of gathering for scholars, a blessed place, or an important place for all religions. I am also in agreement with all of you.

Regarding the struggle, the wars, and the suffering of our fellow Muslims there, I also sympathise, and my tears also flow just like yours.

The Point of Difference

There is only one matter on which we may not yet agree, namely concerning Masjidil Aqsa as mentioned in Surah al-Isra’ verse 1.

This is where my difference with you lies. Although scholars since the earliest times have held that Masjidil Aqsa is there, I hold that the Masjidil Aqsa mentioned in Surah al-Isra’ verse 1 is not there, but in another location.

On that basis, I also state my position that the Prophet SAW did not ride the Buraq with Jibril to Baitul Maqdis at that location and did not pray there with the prophets as commonly understood in the well-known narrative.

Why?

Because I understand this matter differently from several different perspectives.

At this stage, if you want to read fairly, then continue.

If you do not want to, then stop here and do not waste your time.

I have never asked you to believe me. I only present my understanding together with its justification. I do that not through one short controversial article. I have done it and will continue to do it through many articles that support one another.

How Did This Understanding Begin?

Before going further, you need to read one thing first, namely the three forms of communication by which Allah speaks to His servants. Allah communicates with His servants through these three ways only, and Allah Himself has decreed that there is no other way besides those three. This matter has already been finalised by Allah in the Qur’an.

Three Ways Allah SWT Communicates With His Servants According to the Qur’an
https://www.facebook.com/share/p/1JAk6gebyS/

Out of the many forms of Allah’s communication, the process of revelation being received by the prophets is of course one of the most important topics. Out of the many events in the Qur’an, I found only one verse showing revelation being sent down while the Prophet was leading an obligatory congregational prayer with followers behind him. That naturally drew my attention.

Surah al-Baqarah 2:144 is the event of revelation that brought the command to change the qiblah immediately while the congregational prayer was in progress. Imagine it. While the prayer was being performed in congregation, Rasulullah SAW turned the qiblah from Baitul Maqdis to Masjidil Haram. Baitul Maqdis at that time was the Jewish qiblah in Jerusalem.

This is a very unique event. When I searched and studied the references connected to it, I found two oddities.

The first oddity is this. Why did Allah send revelation directly while the prayer was taking place? This is one key for us in the end times.

The second oddity is this. Why does Allah repeatedly mention that the Prophet looked to the sky and did not like that Jewish qiblah? Allah Himself states this in verse 2:144. I am only repeating it to you without adding any interpretation. This is the second key for us in the end times.

Now let us enter the most basic level of thinking.

Think about that verse. Why was Rasulullah SAW looking to the sky? Why did Allah say that the qiblah of Masjidil Haram was the qiblah liked by the Prophet?

So the early conclusion that arose was this: why did the Prophet SAW dislike that Jewish qiblah?

Jews vs Bani Israel

I too was once confused between Jews and Bani Israel. I thought that all Bani Israel were Jews and that all Jews were Bani Israel.

Yet when I studied the linguistics of the Qur’an, I found that Jews are not all of Bani Israel. Jews are a religious extremist group that emerged from a portion of Bani Israel.

What does that mean?

It means that the Prophet SAW and the companions, for many months, had been facing the qiblah of the Jews, not the qiblah of Bani Israel. The Prophet was not facing the qiblah of the parent nation of the prophets, but the qiblah of one religious extremist group that emerged from part of their descendants.

That is why the great question arises as to why the Prophet SAW disliked that qiblah. Jews and Bani Israel are not the same party.

How could this happen and where did this discovery come from?

The Prophet SAW was taken by Isra’ to Masjidil Aqsa and prayed with the prophets. In my understanding, the Prophet actually prayed in a noble mosque, namely a mosque located in the land of Bani Israel. He did not pray in a mosque representing Jewish religious extremism.

Where is the proof?

Of course the Jews were angry. The proof can be seen in Surah al-Baqarah 2:142. The Jews themselves knew that their qiblah was not the qiblah of their parent nation, Bani Israel, but a qiblah they themselves had formed and held on to.

Then when they objected to the change of qiblah, what answer did Allah command the Prophet to give them?

Allah says in the same verse that “mashriq and maghrib belong to Allah.”

This is not an interpretation being forced upon you. This is the clear and explicit wording of the verse in Arabic, and I am only conveying it back to you as Allah said it.

What is the significance of Allah commanding the Prophet to answer the Jews that mashriq and maghrib belong to Allah?

This is the key we need to understand in these closing times of the end times.

Allah is showing that the Jews were not upon the arrangement of command that Allah had set. Allah states in the same verse that mashriq and maghrib belong to Allah.

Direction, boundary, and inheritance of the earth are not determined by the desires of any people, but by Allah. The lands of sunrise and sunset were inherited by Bani Israel, the ancestors of the Jews, not monopolised by the Jewish group that came later with their own religious construction and understanding.

That is why I carried out a detailed study, and that study is still ongoing, of the journey of Prophet Musa and Bani Israel after leaving the slavery of Pharaoh’s Egypt toward Mashariqal Ardh, the two easts.

You can read the analysis at the link below. So far there are only thirteen parts.

Link: Melaka Is the Promised Land (14 parts including the root article)

Read the content and do not be swayed by the title. That article was not built on the spirit of making a claim about Nusantara, much less of exalting it emotionally or building personal regional sentiment. There is absolutely no benefit in that for me and it would only be a waste of time. The article was written by referring to hundreds of Qur’anic verses and thousands of Qur’anic and hadith words, then explained together with observable scientific and natural facts.

What I presented there is not a claim born from emotion, nostalgia, or personal desire to make our birthplace win. It comes from the Qur’an, clear and manifest, then understood through the reality of nature, also clear and manifest. That is why it cannot be rejected flatly through emotion, sarcasm, or discomfort with its title.

In my view, this is not a matter of inventing a new interpretation at will. This is a matter of uncovering a meaning that was already there, but had been veiled and therefore not properly noticed. Once that meaning is reread carefully through the Qur’an, language, science, and the natural world, it begins to appear as an evident fact.

If you skip that reading, then there is a strong chance you will start becoming scattered when reading my explanation after this, because the foundations have already been laid earlier over there.

Even so, if you still do not want to read it and remain influenced by the word “Melaka,” then reflect for yourself, produce your own new linguistic analysis, and remember Allah for yourself according to the steps I have already shared here. Every word needs to be checked by you yourself according to the method of tafsir al-Qur’an bil-Qur’an.

Below I include the link.

Step by Step to Trace the Real Masjidil Aqsa from Within the Qur’an

Palestine Has Fallen Outside the Line of Mashriq

After I studied dozens of verses related to mashriq in the singular form, mashriqayn in the dual form, and mashariq in the plural form, then analysed every word carefully and evaluated its geographical dimension using modern methods, I found that Palestine has fallen outside the line of mashriq.

What does that mean?

It means that the Jewish qiblah long believed to be the qiblah once faced by the Prophet SAW was in reality never within the نطاق of mashriq.

Then a very large question arises. How can a city over which the sun never stands directly overhead be linked to the concept of mashriq?

Palestine is a four-season region. You need to understand one important foundation. Regions with four seasons do not experience the sun standing directly overhead as happens in certain regions between the two great lines of the sun’s movement.

If the sun never stands directly overhead there, then on what basis should it be classified as part of mashriq?

From there, I began to understand that the Jews did not follow the qiblah of the Bani Israel who truly believed in Allah and followed the teachings of Musa.

I hope that at this stage you are beginning to understand the history. This is not even a matter of complicated interpretation. This is simply a basic reading. Even so, it still demands effort, precision, and the willingness to observe one thing at a time without rushing.

The Heaviest Decision in the Study of Mashriq

Making the decision to say that Palestine is not within mashriq was not an easy matter, my friends.

It was not easy for me to say it to other people. Even to convince myself was extremely difficult, especially since I am the kind of person who tends to analyse, question, verify, and does not easily accept something simply because it has been repeated for a long time.

That is why I did not stop there.

I went on to study the Qur’anic verses concerning Isra’ and Mi‘raj. I gathered the hadiths connected to them. I rearranged the entire storyline. I broke down the events one by one. I analysed more than eighty events in the chain of Isra’ and Mi‘raj.

The more I checked, the more things began to appear.

Yet in the middle of all that, one question emerged that deeply disturbed me.

Strangely enough...

Where exactly is Masjidil Aqsa?

How to Recognise Masjidil Aqsa from Within the Qur’an

The only Masjidil Aqsa mentioned in the Qur’an appears in Surah al-Isra’. It should also be remembered that the expression Baitul Maqdis is never mentioned literally in the Qur’an. So the question now is this: what are the characteristics that Allah Himself gave us by which we are to recognise Masjidil Aqsa? The Qur’an is the opener of truth and the destroyer of falsehood. Aqsa means the furthest or the most distant. Yet how far does “aqsa” in this verse actually mean?

If all of you want to know, the Arabian Peninsula in that era was not divided by modern national borders as it is today. In the speech of the Prophet SAW, the region was referred to through three major zones: Sham in the north, Yemen in the south, and Najd in the middle. I do not have the space to explain all of that here. Later you may refer to the hadith of the Prophet’s supplication, except over Najd. These were the three major zones commonly mentioned in the speech of the Prophet SAW and understood in the spoken language of the Arabs at that time.

Then another question arises. Why did Allah use the word “Aqsa,” meaning the furthest or the most distant, to identify that mosque? For the Arabs, the nearer and more commonly mentioned region within their geographical world was Sham. Sham was not far, because it was within the peninsula and along trade routes. So I began to investigate more deeply the characteristics of Masjidil Aqsa in the Qur’an.

In the same verse, Surah al-Isra’ verse 1, Allah also explains one important characteristic of that mosque, namely alladhi barakna hawlahu (الَّذِي بَارَكْنَا حَوْلَهُ). I encountered this expression again and began studying it more seriously.

Barakna hawlahu means “whose surroundings We have blessed.” Then I reviewed the meaning of barakna throughout the Qur’an. I studied hundreds of verses to make sure every word was understood consistently according to the way Allah Himself uses it in the Qur’an. I also studied the interpretations of earlier mufassirun. I checked all of the major ones.

Do you know what I found?

In my view, the definition handed down to us needs to be re-evaluated. Not because the recognised scholars are small in my eyes, but because it is possible that their observation was deeply influenced by the geographical environment in which they lived. We honour them, but honouring them does not mean closing the door to re-evaluating the limits of their observation.

I checked their biographies, their history, and their works. I saw an interesting pattern. Many of the earlier scholars we love lived, travelled, and observed the natural world within the main range of Sham, the Arabian Peninsula, Iraq, Syria, and Persia. This means that much of their geographical observation was concentrated in the northern hemisphere and the temperate zone.

As far as my checking goes, I have not found records showing that they travelled, observed directly, or lived in tropical regions, equatorial regions, the southern hemisphere, or the north and south poles.

What is the effect of that?

We need to understand that the seasons in the northern and southern hemispheres occur in opposite directions. When the northern hemisphere experiences summer, the southern hemisphere is in winter. When the southern hemisphere experiences summer, the northern hemisphere is in winter. This difference is extremely important because observation of the sun, the direction of its rising, the length of day and night, and seasonal change throughout the year are all heavily shaped by geographical position.

In the sun’s annual movement, there are two important points that must be understood, namely the solstices and the equinoxes. The solstices are the two annual extreme points when the sun reaches its farthest northern and southern positions in its path. The equinoxes are the two midpoint stages when day and night are nearly balanced. Without understanding these four great points, a person can easily reduce the discussion of the direction of sunrise into a framework that is far too simplistic.

These two articles may help you a great deal.

Understanding Mashriq from Within the Qur’an
https://www.facebook.com/share/17QNFAP2LS/

What Lies Between Mashriq and Maghrib Is the Qiblah
https://www.facebook.com/share/1ainTqhGVG/

The Limits of Geographical Observation in Earlier Tafsir

In my view, some of the earlier mufassirun’s explanations of verses related to the sun, the direction of sunrise, and the seasons move largely within the geographical experience of the northern hemisphere. Many of them lived, travelled, and observed the natural world in northern regions far from the equator, in the temperate zone, around Sham, Iraq, Persia, Makkah, Madinah, and the Arabian Peninsula. These regions lie far north compared to tropical zones, and much of them lie around or above the Tropic of Cancer. Because of that, their experience of the sun was shaped by the seasonal cycles of the northern zone.

What I am trying to do here is not to invent a new doctrine, nor to interpret the Qur’an according to personal whim. What I am trying to do is to explain the limits of natural observation surrounding the explanations of the earlier scholars. They rendered tremendous service to the entire Muslim ummah, and we have inherited a vast amount of knowledge from them. Yet they too lived within certain geographical boundaries, with experiences of sky, season, and the sun’s direction tied to their environment. One of the services later generations can render is to help clarify, on their behalf, the extent to which those observational limits existed, so that we can understand their explanations again more accurately, more fairly, and more fully.

From this angle I understand why some explanations of mashriqayn are more easily read within the framework of two extreme points of the sun associated with summer and winter. That explanation has a basis, but it may not be complete enough to represent the full experience of the earth, especially when compared with tropical and equatorial regions whose sunrise patterns, day length, and seasonal changes are different.

The same applies in the story of Zulqarnain. I see that the earlier scholars explained those verses using the tools of knowledge available to them in their era. They used the language, narrations, and geographical observations at hand.

Yet as far as I have checked, I have not found evidence showing the existence of broad field observation extending into the tropics, the equator, and the far eastern edges of the great landmass such as Southeast Asia. If natural observation was concentrated in the northern hemisphere and temperate zone, then some explanations related to the direction of sunrise would naturally remain within a narrower range.

From here I see the possibility that the phrase barakna hawlahu (بَارَكْنَا حَوْلَهُ) has been explained too generally. If barakna hawlahu is understood loosely, then other related expressions, including barakna fiha (بَارَكْنَا فِيهَا), are also at risk of being explained loosely.

In my reading, it is possible that barakna hawlahu refers to an outer ring surrounding a particular core region, while barakna fiha refers to the inner region lying within that ring. In other words, the Qur’an may be distinguishing between the outer perimeter and the inner perimeter of the blessed earth. Yet this matter must be tested through the total body of Qur’anic verses, not through one or two isolated citations.

It sounds difficult, does it not?

That is the very difficulty borne by the earlier scholars so that we may inherit and further enrich the treasures of their knowledge. That is why every link I have given needs to be read properly.

Every verse I have given, and every verse contained in those links, must be analysed linguistically in detail based on how Allah Himself uses those words in the Qur’an. Do not skip. Do not be lazy in checking. Do not merely glance over them and then want only the final result.

This path is not for people who only want quick answers without effort. We are not chasing knowledge so that we can feel as though we know. We are seeking the mercy of Allah through our seriousness in understanding His speech. Knowledge that does not lead to benefit, improved adab, and guidance upon the straight path will only become a burden and a veil upon oneself.

New Discoveries That Cannot Be Read Hastily

What I am about to write below are new findings that I reached through my own investigation. They have not yet been disclosed in detail on the page until now.

So you cannot approach the section below in the old way, namely by copying it, immediately asking AI, immediately looking for ready-made fragments of tafsir, and then feeling as though you already have replies to all of it as if you knew before you knew. Accept it or reject it, that is your right. Think about it or turn away, that is also your right. I do not force anyone to agree. I only write what I have found to the extent that Allah allowed me to see it.

Of course I have reasons for every single thing I write, and I also have my own justifications built through detailed analysis. Yet this is not the place for me to open all of it at once. Every matter has its sequence and every argument has its appropriate time. If everything is opened all at once, then readers who have not built the foundation from the beginning will only see the result without understanding the road taken to reach it.

I am sharing part of it here only as information. Not to inspire awe. Not to create room for people who like to mock without investigation.

I am sharing it so that you may see for yourselves that the Qur’an truly has a function far greater than what we often imagine. The Qur’an is not merely a book read to receive blessing from its wording. The Qur’an is a mechanism that confirms against what is false, untangles what is knotted, and clarifies what is unclear. Hadith comes from the Qur’an and will never contradict it.

When people return to examining the speech of Allah with patience, many things that have long been mixed, loose, and confused will begin to unravel one by one. I have already done this, and come, let us do it together in helping the earlier scholars.

From the Tropical World to the Image of Jannah

I am someone who grew up in the Pacific Ring of Fire region, a region of volcanic chains, free from earthquakes, a region of the longest quartz belt in the world, a region under the wind that is generally safer from major storms, a region long known for the greenness of its nature, the richness of its rivers, the diversity of its land and maritime produce, and many signs very different from the dry and desert world that formed much of the background of observation for earlier scholars.

For me, this matters because the image of jannah in the human soul was never built on the image of dry desert, but on the image of green trees, flowing water, fruits, fragrance, and the elevation of living nature adorning it.

Here there are bananas, bees, fibrous fruits, many rivers, figs, sidr fruit, musk, gaharu, and many other natural features which in my view strongly remind people of the image of jannah. What does not exist here are grapes and figs in the same dominant agricultural pattern usually associated with the Arab world over there, though there are figs and olives in another sense. That is why I do not see this place as an ordinary natural space, but as a very important mirror by which to re-understand how Allah spreads out jannah as His signs upon the earth.

What often plays in my mind is this: what would have happened if the earlier scholars had reached a place like this? What would happen if they themselves saw its mountain ranges, the greenness of its forests, the abundance of its rivers, the vastness of its tropical and equatorial signs, the fragrance of musk and gaharu, two scents that in my soul strongly evoke the scent of Paradise, together with various remains of earlier peoples such as millions of tuyeres and other signs that Allah has spread here?

I believe some of their explanations would have changed, or at least become far more detailed. If our earlier scholars had travelled as far as the southern hemisphere, the tropics, and the equatorial belt, then certainly some of their discussions of the earth, seasons, plants, direction, navigation, and the signs of nature would have become finer, broader, and more complete.

Continuing the Trust of Knowledge Left by the Scholars

What has passed has passed. We live in this age. So we cannot keep depending only on the shadows of earlier scholars without continuing the trust of knowledge they left behind. Scholars are the heirs of the prophets. So what do we inherit from them? We inherit their knowledge, their trust, and the responsibility to continue the work of understanding the verses of Allah to the extent that Allah opens it for us in our own time.

At that point I felt that on my shoulders was a great burden, namely the burden of helping the earlier scholars to refine again the limits of observation surrounding their explanations. Not to cancel them. Not to belittle them. But to continue, improve, refine, and revive once more the tradition of tadabbur and then tadhakkur before Allah, my Rabb and your Rabb.

Are we really willing to remain forever behind the disbelievers who advanced in Europe, while part of the decline of the Muslim ummah was also caused by the failure to continue the trust of knowledge after the Islamic world was struck by great historical disasters? The fall of Iraq to the Mongols, the rise of the European Renaissance, and the advance of colonialism strengthened them on one side while weakening the Muslims on another. They advanced in the study of the earth, the sky, history, sailing, mapping, and observation of the natural world.

Meanwhile, Muslims have increasingly become accustomed merely to inheriting results without the courage to continue the work, supposedly because they are bound by disciplines and methodologies that we ourselves created. Yet the trust of knowledge never ends at the level of praising the great names of earlier people. The trust of knowledge demands that we continue the work with adab, with effort, and with courage to observe again the creation of Allah through new methods, so long as they never violate the Qur’an and Sunnah.

That is why I write articles related to Masjidil Aqsa with titles that appear very controversial. I do that deliberately so that the attention of all of you can be moved once again toward a greater task. That task is to help refine again the foundations we have inherited. We are also helping the earlier scholars to clarify, on their behalf, the extent of the limits of their observation.

We are also helping the generations after us so that they inherit not only conclusions, but also the culture and spirit of checking, examining, and continuing research further. Great matters in the future will never stand firmly if basic concepts are left loose while science and technology have already evolved. The future khilafah upon the manhaj of nubuwwah can only be built upon foundations that are truly tightened, clarified, and retested in a new and correct way.

The Search by Reordering the Trail of Musa

So far I have outlined one method and identified more than ten features for tracing what I understand as masyariqal ardh, within whose range there is barakna hawlahu, within which there is also barakna fiha, and within that structure too lies the original qiblah of Bani Israel, Masjidil Aqsa.

I know this statement is huge. Even so, it is not born from baseless assumption. It is also not the result of copying and pasting from any existing interpretation. It is born from a long framework of review of the Qur’anic verses, by examining how Allah Himself uses these words throughout the Qur’an.

That is why I say that if it must be placed within any framework, then what I am doing is closest to reading the Qur’an through the method of tafsir al-Qur’an bil-Qur’an.

For anyone who truly wants to search and study the stories of the prophets in the Qur’an, I believe the story of Prophet Musa ascending a mountain did not occur in only one place. In my reading, it involves three different locations.

Mountains in the Story of Prophet Musa
https://www.facebook.com/baz.rasmi/posts/723565794099689

I know that also sounds strange. Even so, I am not asking you to accept it blindly. I am only asking you to read the story of Prophet Musa very carefully, word by word, including the Arabic text, and not to rush into mixing all events into one single setting just because we have become used to doing so.

In that process I discovered the image of a single mountain or hill that could be seen from afar, with fire at its side. Then I reviewed the related story in the Torah and came across the story of Mount Moriah.

That was where I began to face something that truly shook my own mind. What I found seemed to indicate that the mountain was within the range of barakna fiha. At that point I myself became confused. How could Prophet Musa have gone that far to the east, especially if taken as far as Southeast Asia?

A certain name crossed my heart for a moment, but I rejected it myself. I did not want to get ahead of the evidence. I did not want to force something simply because there were similarities that looked attractive.

So I stepped back and reviewed from the beginning the story of Prophet Musa after he fled from Pharaoh, namely in the phase before he possessed the staff as a great sign. Prophet Musa went to meet Prophet Shu‘aib, married his daughter, whom I identify as Safura, and stayed for a long period. At first I too assumed that this setting only revolved around Egypt or Iraq. Yet the more I checked, the more I saw that my own early assumption was inadequate.

When the Trail of Pharaoh Opens a Larger Question

Then I came across another oddity in the Qur’an, namely verses describing Bani Israel inheriting what Pharaoh left behind, including buildings, treasures, and the legacy of power in mashriq and maghrib. When I gathered these verses, including those in Surah ad-Dukhan and Surah al-A‘raf, I began to see a major question that had never really been answered.

We know Pharaoh is always associated with Egypt and Africa. At the same time, the familiar story in most people’s minds is that Bani Israel crossed the sea and simply went away.

Mainstream history also does not really show records of Bani Israel ever controlling Pharaoh’s great constructions in Egypt. So I asked, what exactly is the Qur’an opening to us here? It says they were inherited by Bani Israel, but why do we not see it?

From there I found another layer, namely that the original ancestral line of Pharaoh itself had links to the region that I understand to lie within barakna hawlahu and the territory of mashriq. This is not the Pharaoh who chased Musa, but another Pharaoh from a far older generation. From there, the verse about inheriting Pharaoh’s buildings and treasures began to appear in another perspective. From there too I encountered the term Punt, and from there also arose linguistic traces and sound patterns that led me to reflect on the words Pharaoh and perahu.

I know this section is very sensitive. That is why I am not laying all of it out in detail here. I am only showing you that this framework was not built carelessly, but moves from verse to verse, from term to term, and from one knot of meaning to another.

I have gathered my important writings in this post
https://www.facebook.com/share/p/1CY32nFB3f/

When the Discovery Began to Shake Me Myself

My friends, if you were in my place and your Rabb had opened one knot of verses after another in that way, what do you think you would feel?

There were moments when I asked myself in my own heart, have I lost guidance and gone astray?

Yet at the same time I knew that when Rabb wants to show something, He can open it very easily. Our task is only to remain neutral when seeing, patient when examining, and not to go beyond what has not yet been proven.

When the Stories of Nuh, Pharaoh, and Musa Begin to Join Together

I discovered another framework in the Qur’an, that Bani Israel are directly linked to the descendants of Nuh who were saved upon the Ark. From there I began to see the movement of ancient humanity after the great flood not as disconnected stories, but as a great migration framework that later gave rise to the civilisational lines we study today.

Within that framework too I began to understand the possibility that the ancestors of Pharaoh had travelled far into the Arabian Peninsula and Africa. From there many verses that had previously seemed separate began to join together again.

There too I began truly to understand the meaning of the approach I call anbiya’-centric. That is, when the stories of the prophets in the Qur’an are made the axis of chronology, many great secrets begin to open one by one.

For example, I found evidences which in my reading connect Prophet Shu‘aib and the people of Madyan to the range of barakna hawlahu. From there I began to understand why the period during which Prophet Musa stayed after fleeing was so important. It was not merely a period of hiding or family life, but a very great phase of preparation.

The Phase of Musa’s Preparation Before the Confrontation with Pharaoh

Then when I studied Prophet Musa’s return journey to Egypt with his wife and family, I realised that we cannot jump straight to the story of the fire, the mountain, and the valley of Tuwa without paying attention to one very great period before that, namely the ten-year agreement between Prophet Musa and Prophet Shu‘aib.

Those ten years were not merely a period of work or temporary dependence. They were a long phase of formation, a phase of moving Musa’s world from fugitive to preparation, from fear to maturity, and from his old life as the adopted prince of a king to the prophetic phase that would later erupt with great force. That is why I began to understand again the meeting with the fire, the mountain, and the sanctified valley of Tuwa within a framework far larger than the brief picture we commonly learn.

From that reading I began to see again how Prophet Musa eventually returned to face Pharaoh and how he appeared with power greater than the sorcerers. I know people will quickly mention miracles, and yes, it was indeed a miracle. Even so, I also see that the Qur’an demands that we understand the order of his journey in more detail, including place, phase, experience, and what Allah trained within him before that great confrontation took place.

The Lost Trail of Bani Israel

After that, when I studied the phase in which Prophet Musa led the twelve tribes, I began to see the possibility that the history of division and loss also needs to be reread more carefully. In my reading, those who truly arrived were not necessarily all of them in the form people usually imagine. This is where I began re-examining the question of the three tribes and the nine tribes, Jews and Bani Israel, and the trail of the nine Lost Tribes which has long been discussed separately from the verses of the Qur’an.

Then I studied the customs, social structure, and cultural traces of the Malay world. When I saw certain similarities, including those connected to adat perpatih in Negeri Sembilan, I myself sat down in shock for a moment. Not because I wanted to rush into a conclusion, but because too many knots had begun pointing in a direction I had never expected. It resembled Jewish custom.

From there I began to reflect again on the words mulk, malaka, and mulukan in the Qur’an, which are strikingly close to Melaka in meaning and in the history of its sovereignty. Then I looked into whether all of these hold a certain place within the framework of Allah’s promise, sovereignty, and the true history of Bani Israel. Only then did I come across a verse in the Qur’an concerning Allah’s promise that the mulukan, the sovereignty of Bani Israel, will not disappear from the world.

Once again I stress that I am not throwing all of this out as a final conclusion in this article. I am opening my own initial framework of understanding, not closing the writing upon you.

From Baitul Maqdis to the Original Aqsa of Bani Israel

Glory be to Allah who opens such understanding little by little. At certain moments I truly found myself stunned, thinking about how much I myself had failed to see all this time. From there arose within me the resolve to help the earlier scholars continue again several discussions that in my view can be refined further through the method of reading the Qur’an by the Qur’an together with modern technology.

So I became increasingly convinced that the event of Prophet Muhammad SAW looking toward the sky had a reason. Rasulullah SAW described precisely the appearance of Baitul Maqdis that he saw, yet at the same time he did not like the Jewish qiblah.

From there I began to see one very great possibility, namely that he truly reached the furthest mosque, the original Aqsa of Bani Israel, not the Jewish Baitul Maqdis in Palestine. That is why Allah later re-presented the image of Baitul Maqdis in a different event, because the Prophet himself had gone to Aqsa, not to Baitul Maqdis.

That is why I used the very controversial title from the beginning, “The Prophet’s Mi‘raj Was from Malaya, Not from Palestine.” That title was not written carelessly, nor merely to play with sensation and controversy.

That title was born from a framework of understanding that I have been gathering little by little through the verses of the Qur’an, the trails of the prophets, the study of qiblah direction, and the arrangement of the blessed earth.

I know the scope of my work is extremely large. My research never stops. Rabb continues to teach knowledge from His side to whomever He wills. The Qur’an is truly extraordinary.

The deeper I go into the hadiths of Isra’ and Mi‘raj, the more I see that the structure of nature, the structure of revelation, the structure of qiblah, and the structure of prophetic history are all interconnected. That is why I continue this review without stopping. Thank you to those who always support it.

Oddities in Isra’ and Mi‘raj That Cannot Be Ignored

There are several things in the story of Isra’ and Mi‘raj which in my view are very strange, but at the same time very interesting. One of them is how Prophet Muhammad SAW was able to see the whole earth clearly at night, whereas if that event took place on the 27th of Rajab, then the moon at that time would have been in its dark end-phase beneath the earth, not a bright night that would easily explain such clear visibility. From there I began to see that there was something much greater in the structure of that journey which cannot be explained in an ordinary way.

From there I began to see that there was something much greater in the structure of Isra’ which cannot be explained in an ordinary way.

From there I began to ask whether the place long understood as Baitul Maqdis truly fits all the events that took place in the story of Isra’ and Mi‘raj. When I checked them one by one, I found that several parts are not easily explained if we only follow the inherited picture handed down from generation to generation.

Then, to the best of my ability, I tried to plot all more than eighty events of Isra’ and Mi‘raj onto a map. I gathered the locations, directions of movement, and sequence of events mentioned in the narrations. From there I began to see a pattern. Many of the events seemed connected with the direction of Egypt and the western side of the earth. From there I began to understand again why Allah mentions day and night within such a great arrangement.

In my reading, the Buraq moved toward maghrib and arrived at mashriq. To put it simply, the Prophet went from Makkah to the west of the Arabian Peninsula, then to Egypt, then to the western side of the earth in order to arrive at the eastern side of the earth. Only then did the whole earth become clear and full of light.

Within this framework I began to see the possibility that Rasulullah SAW with the Buraq was, as it were, moving ahead of the course of the day. That is why many things which in an ordinary reading seem impossible began to arrange themselves in another form. I know this statement is not easy to accept. That is why I am not asking anyone to accept it hastily. I am only showing you that when all these traces are gathered, there is a pattern that can no longer be taken lightly and must no longer be treated casually.

When the Trail of Isra’ Meets the Trail of Adam’s Descent

Did I stop there? Certainly not. I continued checking more deeply until I understood that the story of the offering of wine and milk to Prophet Muhammad SAW was not a side event. The Prophet chose milk. That is important. This is not interpretation. This is a very clear sign-event. This event shows that he was passing through a location very close to the original fitrah of humanity, very close to the trace of jannah, and very close to the earliest history of Adam and Hawwa.

That is why after that event I began to see more clearly why Prophet Muhammad SAW was then brought to meet Prophet Adam in the first heaven. From there too I began to find evidence from the verses of the Qur’an that the place of the Isra’ of Prophet Muhammad SAW has a direct connection to the place where Prophet Adam AS was first sent down to the earth. In fact, in the network of verses I gathered, both were pointing to the same place and the same gate. Subhanallah. Alhamdulillah. Astaghfirullah. That was where I truly fell silent, sat down, and sought forgiveness, because this matter was astonishing.

The more my knowledge grew by the permission of Rabb, the more foolish I felt myself to be. The more I knew, the more I realised how many things I had failed to see all this time. From there I encountered other Qur’anic verses. Then I began to see a very great possibility, namely that the journey of Prophet Muhammad SAW with Jibril into the heavens has a connection to the same path that once served as the descent route of Prophet Adam AS to the earth. Masha-Allah. Subhanallah. All of this has traces in the Qur’an. I myself had simply been veiled from it all this time.

From here I began to study more deeply the meaning of barakna fiha that I wrote about in the article. That is why I began to understand from the Qur’an why Southeast Asia, in my view, possesses so many characteristics very close to the image of jannah. Not because I want to play with regional romance or territorial sentiment. Rather because too many signs of nature, plant life, water, and living abundance gather here in an utterly extraordinary form. From there arose within me one great question: is this region the area of the earth whose characteristics are closest to the image of jannah ever spread out before mankind?

Behind the Title That Invited Abuse

There is much more I want to tell. Yet not every proof can be gathered into one piece of writing like this. Every matter has its place, its order, and its suitable time for me to explain it at greater length. If everything were poured at once into one post, not only would you become exhausted, but you would also fail to see the large framework I am trying to highlight.

That is why I made this writing my explanation of that earlier post, especially concerning the first four verses of Surah al-Isra’. It does not come from guesswork and claims. It exists together with its understanding and its evidences.

The Prophet’s Mikraj Was from Malaya, Not from Palestine.

It is all right if most of you have already criticised, insulted, and condemned me without examining first. Some have called me many names, know-it-all, dajjal, misguided, attention-seeker, self-interpreter, someone trying to oppose recognised scholars, someone trying to become a wali, and many other things. I swallowed all of it with a smile. The blessing of knowing this knowledge is far more beautiful and draws one closer to the prophets and to the revelation of the Qur’an.

I pray for all of you that the spirit of the Qur’an may have Allah’s mercy poured into your hearts without ceasing. That is my explanation.

Never make an enemy of what we do not yet know, because much of what we know comes from earlier people, and it may not necessarily remain sound in the future.

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا

And when it is said to them, “Follow what Allah has sent down,” they say, “Rather, we follow what we found our forefathers upon.”

Surah al-Baqarah 2:170

Closing

To my followers who truly love the Qur’an, if there are still people who come to the earlier post and accuse me of rambling and so on, then regard them as being careless. Allah is testing them, and Allah is also testing you who are watching. Sometimes their hands move faster than their minds and their adab. Even if everyone disagrees with you, do not be sad and do not fear. What is held by the majority is not necessarily true. The minority is not necessarily wrong either.

وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ

And if you obey most of those upon the earth, they will mislead you from the path of Allah.

Surah al-An‘am 6:116

So help them calmly and patiently. Share this post link with them. Help me reply to every one of their comments by giving them this explanation link. Hopefully Allah SWT will give them space to think, reflect, and reassess themselves. I also pray that with every help you give, may Rabb raise you one maqam closer to Him.

The Qur’an is far too majestic to be approached with haste. Let us return to the anbiya’-centric approach, because within it lies one important foundation for building khalifah upon the manhaj of nubuwwah in the future.

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