Is the Malay Word Related to the Expression al-Mala’i from Bani Israel?

The name “Melayu” has been used for centuries, but its origins and early meaning remain disputed. The Qur’an does not mention “Melayu”, “Malayu” or “Tanah Malai” as proper names in the verse discussed here. This article examines a hypothesis about the phonetic resemblance between the name Melayu and the expression الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ in Surah al-Baqarah 2:246. That resemblance serves as the starting point for a research question: is the name Melayu mentioned in the Qur’an, or are the Malay people descendants of Bani Israel?

Historical records contain forms such as “Malayu”, “Melayu”, “Malaya”, “Malaiur” and “Bhumi Malayu”. However, these records only show that the name was once used. They do not necessarily explain who first used the name, what its original meaning was or where the term “Malay” came from.

Discussions about the origins of the names Melayu and Malayu draw on various kinds of evidence, including historical accounts, place names and linguistic studies. What I propose in this article is that the name Malai or Melayu may have been preserved in the linguistic structure of the Qur’an, even though it does not appear in its modern spelling. The trace I am examining is the expression الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ in Surah al-Baqarah 2:246. I am not claiming that earlier researchers deliberately ignored this possibility or were afraid to discuss it.

Most modern research seeks the origins of the name “Melayu” through river and mountain names, ancient kingdoms, dynasties, the Sanskrit language, culture or Chinese records. Yet there is one avenue that is almost never explored, or that people do not dare to explore: the possibility that the name has been preserved in the linguistic structure of the Qur’an.

The Qur’an does not mention the word “Melayu” in its modern spelling. However, it does mention an expression with a very similar sound.

The Expression الْمَلَإِ (al-Malai) in Surah al-Baqarah 2:246

Allah (SWT) says:

أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ

“Have you not considered al-Malai from Bani Israel after Musa, when they said to a prophet of theirs: ‘Appoint a king for us so that we may fight in the way of Allah’?”

Surah al-Baqarah 2:246

Note: I have discussed Bani Israel in the Nusantara at length on my page and website, Berita Akhir Zaman, in the Bani Israel category.

The verse above raises a major question for independent researchers like me: did the name “Malai”, which later developed into the name Melayu, originate from a governing group of Bani Israel known in the Qur’an as “al-Malai min Bani Israil”?

What I have proposed cannot yet be treated as conclusive evidence of Malay lineage. However, from the perspective of internal analysis of the Qur’an, the connection between the expression, governance and Bani Israel truly exists and cannot be denied.

The written form is:

الْمَلَإِ

Its transliteration is al-mala'i.

When the long mark is simplified in Roman script, it can be written as:

al-malai

In its dictionary form, the expression is الْمَلَأُ (al-mala'). In Surah al-Baqarah 2:246, it appears after the preposition إِلَى, so its form becomes الْمَلَإِ and takes the genitive (majrur) case. The kasrah on the final hamzah gives it the ending sound “i”. The hamzah remains part of the expression. Therefore, the transliteration that preserves the hamzah is al-mala'i. The spelling al-malai omits the hamzah and is suitable only as a simplified spelling for comparing sounds, not as an exact transliteration.

The expression الْمَلَإِ is a single noun in the verse, not a combination of separate words such as mā ‘alaw. Its pronunciation in the verse may remind readers of the sound Malai. I propose this resemblance as the starting point for a hypothesis that the name Malai or Melayu may have been preserved in the linguistic structure of the Qur’an, even though it is not mentioned as a proper name in its modern spelling. The phonetic resemblance alone does not prove an etymological or genealogical connection.

Who Were al-Malai from Bani Israel?

The word الْمَلَأ is usually translated as dignitaries, leaders, nobles or the elite of a people. However, its meaning in the Qur’an is broader than simply wealthy people.

Al-Mala' commonly refers to prominent figures, dignitaries or influential people within a community. In some Qur’anic narratives, this group is close to the ruler, is asked for its views or influences the ruler’s actions. However, Surah al-Baqarah 2:246 only mentions al-Mala' from Bani Israel and their request to a prophet to appoint a king. The verse does not state their official positions or say that they formed a permanent cabinet.

In the story of the Queen of Sheba, the queen says:

قَالَتْ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ

She (the Queen of Sheba) said: “O al-Mala', advise me about this matter of mine. I do not decide any matter until you are present with me.”

Surah al-Naml 27:32

This verse shows that the Queen of Sheba turned to al-Mala' for advice about her affairs. The word aftuni means asking for advice or an explanation, while amri refers to the matter she was facing. The phrase hatta tashhadun indicates that the Queen of Sheba did not make a decision before they were present with her. The verse supports an advisory role for al-Mala', but it does not clearly state that they had formal authority to approve decisions.

In the story of Prophet Sulaiman, he says:

قَالَ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ

He (Prophet Sulaiman) said: “O al-Mala', which of you can bring her throne to me before they come to me in submission, having embraced Islam?”

Surah al-Naml 27:38

This verse shows Prophet Sulaiman addressing a group within his palace circle. However, the following verse, Surah al-Naml 27:39, mentions an ifrit from among the jinn as the one who offers to bring the throne. Therefore, verse 27:38 may support the picture of an assembly within the palace circle, but it should not be treated as proof that al-Mala' were necessarily a human council governing the state.

The Use of al-Mala' in Other Verses

The Qur’an uses the same expression when a ruler asks for advice:

وَقَالَ الْمَلِكُ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُءْيَايَ إِنْ كُنْتُمْ لِلرُّءْيَا تَعْبُرُونَ

And the king said: “O al-Mala', advise me about my dream, if you are able to interpret dreams.”

Surah Yusuf 12:43

In this verse, the king asks al-Mala' for advice about his dream. This supports the use of al-Mala' for a group of advisers within the ruler’s circle.

In the story of Musa, al-Mala' from among Pharaoh’s people also influence the ruler’s response:

وَقَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ

And the prominent figures among Pharaoh’s people said: “Will you leave Musa and his people to spread corruption in the land and abandon you and your gods?” He said: “We will kill their sons and spare their daughters. We have power over them.”

Surah al-A'raf 7:127

These verses strengthen the meaning of al-Mala' as a group of prominent figures who may be consulted or have political influence. However, this is the use of the same word in other stories. It is not proof that the group in the story of Musa or the Queen of Sheba was the Bani Israel group mentioned in Surah al-Baqarah 2:246.

Therefore, we can understand that al-Malai from Bani Israel in Surah al-Baqarah 2:246 did not represent all the people of Bani Israel.

They were leaders, dignitaries, tribal chiefs or a particular council representing the Bani Israel community.

Classical tafsir also describes them as:

الأشراف والرؤساء

“The noble and the leaders.”

In verse 2:246, the event is clearly stated to have taken place after the death of Prophet Musa. The verse uses the expression:

مِنْ بَعْدِ مُوسَىٰ

“After Musa.”

The wording of the verse states a sequence after Musa. To stay close to the text, I use the phrase “after the time of Prophet Musa” and do not say “after his death” as though that were the specific wording of the verse.

In the story, they approach a prophet. The Qur’an does not mention the name Prophet Samuel or Shamwil. They ask:

ابْعَثْ لَنَا مَلِكًا

“Appoint a Malik for us.”

Then Allah chooses Talut:

إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا

“Indeed, Allah has appointed Talut as a Malik for you.”

Surah al-Baqarah 2:247

Some of them question this choice:

أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا

“How can he have Mulk over us?”

The prophet answers them:

وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ

“And Allah gives His Mulk to whomever He wills.”

In these two consecutive verses, we see the sequence:

MALAI → MALIK → MULK

Verses 2:246–247 set out al-Mala', their request for a Malik and the appointment of Talut as king. This creates a narrative connection to leadership and governance in the story.

However, al-Mala' comes from the root م ل أ, while Malik and Mulk come from the root م ل ك. Therefore, this sequence supports discussion of the themes of leadership and power, but it does not prove that the names Melayu, Malayu or Melaka originated from any of those expressions.

Mala as a Group that Fills the Centre of Government

The root of الْمَلَأ is:

م ل أ

Its basic meaning is “to fill something completely”. From the same root comes the word:

مَلَأَ

“He filled.”

Why were dignitaries called al-Mala'?

The root م ل أ also appears in a verb meaning “to fill”. However, the connection between this basic meaning and the use of al-Mala' for prominent figures is an etymological question that requires reference to Arabic dictionaries. The verses discussed here show al-Mala' being used for prominent figures or a particular assembly, but the verses themselves do not explain why the group was given that name.

They were the group most visible, most influential and closest to the centre of power.

The Qur’an also mentions:

الْمَلَإِ الْأَعْلَىٰ

al-mala'i al-a'la

“The Highest Assembly.”

Surah Sad 38:69

Here, the expression al-Malai does not refer to human leaders, but to a supreme assembly in the upper realm.

This shows that the semantic field of Mala and Malai is related to a principal assembly, centres of knowledge, high status and the sphere of command.

Do Mala, Malik, Mulk and Malaikah Come from the Same Root?

From the perspective of Arabic morphology, we cannot say that they all come from the same root.

Al-Mala' comes from:

م ل أ

Whereas Malik and Mulk come from:

م ل ك

The origin of the words malak and malaikah is also disputed among linguists. Some connect them with sending and messages, while others discuss them in relation to the semantic field of strength and authority.

Therefore, the similarity of the initial m-l sounds does not prove that all these words share one etymology. However, the Qur’an presents a network of closely related meanings.

Al-Malai refers to an assembly made up of dignitaries and leaders. They are the group closest to the centre of government and involved in discussion and important decisions.

Malik means king or ruler. A Malik is an individual appointed or given authority to lead the people and govern.

Mulk means kingdom, government, power and sovereignty held by or granted to a ruler.

Malak refers to a being that receives or carries out a command. In religious usage, this expression refers to an angel, a being who carries out tasks commanded by Allah.

Malaikah is the plural form meaning angels. They carry out all of Allah’s affairs and commands without disobeying Him.

Amr means command, affair or rule. In the context of government, it can refer to a matter that needs to be decided, directed or carried out.

These words do not necessarily come from the same linguistic root, but they all fall within the sphere of power, command, trust, leadership and execution.

From Malai to the Name Melayu

Historical records show that the form Malayu was known at least through seventh-century Chinese accounts. Later, forms such as Bhumi Malayu appeared in the Padang Roco Inscription, dated 1286. However, the origin of the word remains disputed.

Among the theories that have been proposed are that it was the name of a river in Sumatra, a word meaning to run or flow swiftly, a combination of words related to a mountain and a state, or the name of a kingdom that later developed into a social identity.

All these theories seek to explain the name Melayu through geography. However, Surah al-Baqarah 2:246 opens up another possibility: Malai may originally have been a title for a governing group before changing into the name of a kingdom, region and eventually a people.

Such a change is not unusual. In human history, the name of a ruling group can develop into the name of a dynasty, state, language or community.

However, to prove that the change al-Malai → Malai → Malayu → Melayu really took place, we still need a chain of historical evidence, inscriptions or intermediate manuscripts.

The Qur’an provides the expression and the group’s identity. What is still missing is the historical bridge connecting that group to the Malay World.

“Malai Will Never Disappear from the World”

A popular expression attributed to Hang Tuah is:

“The Malay people will never disappear from the world.”

This expression is very well known, but its status as a literal quotation from the original manuscript of Hikayat Hang Tuah remains disputed.

Therefore, it is safer to describe it as an expression attributed to Hang Tuah, rather than as historical words that have been definitively authenticated.

However, if the mystery of al-Malai in the Qur’an is read alongside that expression, it produces a very unusual meaning:

“Malai will never disappear from the world.”

Why?

Because al-Malai from Bani Israel has indeed not disappeared from the Book of Allah. Their name has been preserved in the Qur’an:

الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ

If the name Malai was later carried eastward by a group from Bani Israel, developed into the name of the Malayu kingdom and eventually became the identity Melayu, then the expression “Malai will never disappear from the world” gains a layer of meaning far older than the era of the Malacca Sultanate.

They may lose their kingdom. They may split into states. They may forget their lineage. They may use a name whose pronunciation has changed.

Yet an expression resembling their name remains preserved in the Qur’an.

Does This Prove that the Malay People Are Bani Israel?

The honest answer I wish to give is that this verse proves the existence of al-Malai from Bani Israel, but the verse itself does not yet prove that the entire modern Malay people are their descendants.

You need to read this article alongside the many other articles I have produced before.

What I can affirm through the Qur’an is:

1. First, the expression al-Malai does exist.
2. Second, the Qur’an itself directly connects them with Bani Israel.
3. Third, they were a group of leaders after Prophet Musa, not the name of all Bani Israel.
4. Fourth, their story is tied to the request to appoint a Malik and to Allah’s granting of Mulk.
5. Fifth, the form Malai is very close in sound to the names Malay, Malayu and Melayu.

What still needs to be proven is the migration of that group, the continuity of its name and its connection to the Malayu kingdom in Sumatra and the later Malay community.

Conclusion

I propose the possibility that the name Malai did not disappear, but changed form into Malay, Malayu and Melayu. This possibility still needs to be tested against historical records and linguistic research.

In Surah al-Baqarah 2:246, al-Mala’ from Bani Israel ask a prophet to appoint a Malik. The following verse mentions the appointment of Talut as king and states that Allah gives His Mulk to whomever He wills.

In Aramaic, malka means king. In Arabic, the verb malaka means to own or rule. However, al-Mala’ comes from a different root from Malik and Mulk. The sequence of these expressions in the story therefore opens up a discussion of leadership and power, but does not in itself prove the origins of the names Malayu or Melaka.

In my previous studies, I have proposed connections between Kedah, the Bujang Valley, Kaddaeh Tuwa, Aikah, Sarang Semut and Melaka and the Qur’an. I am now examining the possible connection of the name Malai or Malay.

Are these similarities merely coincidental, or are they preserving fragments of a forgotten history of governance?

The Qur’an mentions the expression الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ in Surah al-Baqarah 2:246. Based on the phonetic resemblance I have examined, I propose the hypothesis that the name Malai or Melayu may have been preserved in the linguistic structure of the Qur’an, even though it is not mentioned as a proper name or in its modern spelling. The verse itself does not mention Tanah Malai, the Malay Peninsula, or the Malay people.

To assess this hypothesis, early records of the forms Malai, Malayu, Melayu, Malaka and Melaka need to be examined, including their dates, locations, meanings and changes in form. If a chain of evidence connecting these names to the group in the verse exists, that connection can be assessed more firmly. For now, phonetic resemblance is a starting point for research, not conclusive proof of a name’s origin or lineage.

As a challenge to readers assessing this hypothesis, I pose the following question:

Try to find where else in the world there is a place called Tanah Malai and a preserved Malai people, with the state of Malaka on their land. Only in Tanah Malaya.

(26.06.2026)