The Prophet’s Mi‘raj Was from Malaya, Not from Palestine

Today I want to share something about the structure of Surah al-Isra’. In the past, I did not dare to write about it because I was not yet truly confident. Yet day by day, alhamdulillah, my understanding has continued to grow. So on this occasion, I would like to share a little with anyone willing to read.

What I am writing here may have been discussed by others before. Even so, in this writing, I want to place special focus only on the structure of this surah, namely the relationship and sequence between one verse and another, as well as the connection between wording and meaning that are bound tightly together.

I know there will be those who disagree with what I write here. I have also never forced anyone to accept what I write. Read it yourself, judge it yourself, and study it yourself. I only write to the extent that I know.

Let us begin with the first verse of Surah al-Isra’, Surah 17 verse 1. Allah SWT says:

سُبۡحَٰنَ ٱلَّذِيٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلًا مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِي بَٰرَكۡنَا حَوۡلَهُۥ لِنُرِيَهُۥ مِنۡ ءَايَٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

Glory be to Him who took His servant by night, in part of the night, from al-Masjid al-Haram to al-Masjid al-Aqsa whose surroundings We have blessed, so that We may show him some of Our signs. Indeed, He alone is the All-Hearing, the All-Seeing.

(QS. Al-Isra’ 17:1)

In this verse, Allah is speaking about the location from which He took Prophet Muhammad SAW from Masjidil Haram in Makkah to Masjidil Aqsa in part of the night. In this verse, Allah is speaking about locations and time.

Those two locations are Masjidil Haram and Masjidil Aqsa, the far mosque. The duration of the journey is part of the night.

The characteristic of the land the Prophet was taken to is mentioned in this verse as alladhī bāraknā ḥawlahu, which means “whose surroundings We have blessed,” or more clearly, “whose surrounding region We have filled with blessing.”

Now let us look at the second verse of Surah al-Isra’. Allah SWT says:

وَءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَجَعَلۡنَٰهُ هُدًى لِّبَنِيٓ إِسۡرَٰٓءِيلَ أَلَّا تَتَّخِذُواْ مِن دُونِي وَكِيلًا

And We gave Musa the Book and made it a guidance for the Children of Israel, that you should not take any guardian besides Me.

(QS. Al-Isra’ 17:2)

If you examine this second verse properly, you will find that it concerns Prophet Musa and the Children of Israel who were commanded by Allah to go to a promised location for the Children of Israel, namely a land described as mashāriq al-arḍ, whose characteristics are described as allatī bāraknā fīhā, meaning “which We blessed within it.”

The journey to the promised land that Allah appointed for the Children of Israel is a long story found in Surah al-A‘raf and Surah al-Ma’idah.

Verse 3 becomes even more interesting. Allah SWT says:

ذُرِّيَّةَ مَنۡ حَمَلۡنَا مَعَ نُوحٍ ۚ إِنَّهُۥ كَانَ عَبۡدًا شَكُورًا

The descendants of those We carried with Nuh. Indeed, he was a servant who was deeply grateful.

(QS. Al-Isra’ 17:3)

From the standpoint of language structure, verse 3 is not a verse cut off from verse 2. Rather, it comes as a clarification of who is being addressed by that speech.

After Allah mentions in verse 2 that the Book was made a guidance for the Children of Israel and that they were forbidden from taking anyone besides Allah as their guardian, the next verse reminds them that they are the descendants of those who were carried with Nuh in verse 3.

Can you see that Allah wants to show that the Children of Israel are being returned to the original history of their tawhid? This verse also seems to emphasise that if Nuh was a servant who was deeply grateful, then his descendants after him are even more deserving of not turning away from Allah.

Verse 3 contains the meaning that there was a group of people who were carried with Nuh, meaning they were saved from the place of punishment and transferred by the Ark into a new phase of life after the flood. If referred to the tafsir of Ibn Kathir and al-Qurtubi, this is the blessing of being saved from drowning, and they mention them as the descendants of those who were saved with Nuh in the Ark from the place of drowning to a new place.

I think there may be those who disagree that I have linked the previous three verses to one single topic. Some people prefer to read verses separately.

As for me, I prefer to read contextually and as a whole. I have a reason for doing so. The proof is found in verse 4, where all of these verses are not separate but interconnected.

Allah, glorified and exalted is He, says:

وَقَضَيۡنَآ إِلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ فِي ٱلۡكِتَٰبِ لَتُفۡسِدُنَّ فِي ٱلۡأَرۡضِ مَرَّتَيۡنِ وَلَتَعۡلُنَّ عُلُوًّا كَبِيرًا

And We decreed to the Children of Israel in the Book that you will surely cause فساد in the land twice, and you will surely rise in a great height.

(QS. Al-Isra’ 17:4)

Now look at this verse. The phrase al-kitāb in verse 4 refers to which Book?

The phrase al-kitāb in verse 4 refers very strongly to the al-kitāb mentioned in verse 2, namely the Book given to Musa, meaning the Tawrat. Ibn ‘Ashur states clearly that verse 4 is connected to verse 2, and he says that what is meant by al-kitāb may well be the Tawrat, with the alif-lam functioning as ‘ahd, because al-kitāb has already been mentioned earlier.

So, in the reading that is closest to the structure of the verses, al-kitāb in verse 4 refers to al-kitāb mentioned in verse 2, namely the Book given to Musa.

That also means that Allah not only gave that Book as guidance for the Children of Israel, but within that Book itself He had already stated what would happen to them when they went astray.

That is why I say that it is connected and must be read as one block, and not only this block, but the whole surah as well.

Up to these first four verses, Allah is actually speaking to us about the same location.

Prophet Muhammad was taken to that same place, and from there he ascended in Mi‘raj.

The earlier event is that Prophet Musa and the Children of Israel migrated to that same place after Allah SWT commanded them to do so once they were freed from Fir‘awn.

Prophet Nuh and his people departed by ship from that same place to a new location after the great flood struck that region.

And the Children of Israel also returned and settled in that same place. The Jews are a small fragment of the Children of Israel who did not join the migration to the location commanded by Allah, but instead chose to remain in the Arabian Peninsula.

For those who have followed me for a long time and have read many of my writings, I have consistently stated that Masyāriq al-Arḍ (مَشَارِقَ الْأَرْضِ) is Southeast Asia, that Bāraknā Ḥawlahu (بَارَكْنَا حَوْلَهُ) is the Malay Peninsula, and that Bāraknā Fīhā (بَارَكْنَا فِيهَا) refers to the lands around the Malay Peninsula involving parts of Laos, Thailand, Cambodia, Vietnam, Indonesia, the Philippines, as well as Brunei and Singapore. All of them are lands blessed within them and around them.

The less pleasant news is that this peninsula, and more specifically Kedah and all the territories around it, will be attacked a second time by another nation in a sudden manner, and that decree has already been stated not only in the Qur’an but also in earlier scriptures. Yes, suddenly, just like Perang Musuh Bisik. This matter is also recorded in Surah al-Isra’ for anyone who wishes to take heed.

For those who reject it and choose not to believe, then no one can force you. I am only explaining through writing based on what I have been permitted to write so far.

Even so, I recommend reading Surah al-Isra’ again with real depth. There are far too many secrets and signs in it for us, the people of the end times.

This is the place where Prophet Adam was sent down, and this is also the place where Prophet Muhammad came before the Mi‘raj. That is why Prophet Muhammad SAW met Prophet Adam in the first heaven, namely in the jannah, the location of Adam before he was sent down to the earth.

This is also the place where various earlier peoples mentioned in the Qur’an are found, which only requires us to be more open in understanding the actual Arabic text rather than depending too heavily on old translations.

This is where the Children of Israel from the grateful descendants of Prophet Nuh originated, they migrated, and they returned and settled here. This is also where the Children of Israel committed the two great elevations, meaning the two great corruptions, and this is the place that best fits when comparing the characteristics in the Tawrat with the Qur’an.

Migration from the Arabian Peninsula to the East and from the East to the Arabian Peninsula is not something new, but the practice of the Prophets.

True indeed is the word of Allah SWT:

إِنَّ هَٰذَا لَفِي ٱلصُّحُفِ ٱلۡأُولَىٰ

Indeed, this is surely in the earlier scriptures,

صُحُفِ إِبۡرَٰهِيمَ وَمُوسَىٰ

the scriptures of Ibrahim and Musa.

(QS. Al-A‘la 87:18-19)

The conclusion I wish to bring so far is that the destination of the Isra’ of Prophet Muhammad SAW before the Mi‘raj, the destination of the migration of Prophet Musa a.s. and the Children of Israel, the original destination of the rescue of Prophet Nuh a.s. during the great flood, and the original location of the lost Children of Israel, all refer to the same place.

These are the branches that begin to appear when the opening verses of Surah al-Isra’ are read as one explanatory block, not as separate fragments cut apart from each other. That is why I see this surah not merely as narrating different events, but as opening one history of the re-emergence of many end-time nations as the Ikhwan of Prophet Muhammad SAW.

For those who are not satisfied with what is written in this article, please refer to the explanation in the following article:

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