Peace be upon you, Brother. Welcome back to Guru Gembul Channel. 12 years after the first meeting between the Prophet Muhammad and Gabriel, Gabriel invited the Prophet Muhammad again to travel on a journey that would later be known and remembered as one of the most influential journeys in the world's mystical tradition. The Prophet Muhammad was awakened one night in the city of Mecca. then invited to discuss and then taken to Palestine in a very beautiful, very beautiful, very shiny vehicle called the Buraq. And it didn't end there, after that the Prophet Muhammad was invited to fly to a world that no human being could have accessed before or after him. The Prophet Muhammad was invited to the sky to first meet the creatures there. second, third, fourth, fifth to seventh. And the Prophet Muhammad was introduced to so many phenomena that are beyond the reach of human reason. And it's not over yet. The Prophet Muhammad then came to a place that was very, very big, very magnificent, very mysterious, very transcendent, namely Sidratul Muntaha, a very, very big tree of light. And it's not over yet. Because the Prophet Muhammad eventually ascended again to a place that even Gabriel could not reach, namely the place of God's throne. The throne of Allah immediately met, immediately discussed. And this is one event, one momentum that truly becomes the core of spiritualism in Islamic teachings. This is the event that we later call Isra Mikraj. And as I have explained many times, this is the most powerful mystical experience in the spiritual world. Not only among Muslims, but also among non-Muslims . If you want to know, for example, when the story of Isra Mikraj was translated and then adapted by Christians, European Christians immediately repented. So this story was translated and then composed by Dante Alieri who then named it the Divine Comedy story which tells of someone who went to heaven accompanied by Virgil and saw heaven, saw hell and so on. When this story was written down, Europeans immediately repented of the land of Suuha . The influence of Isra Mikraj spiritualism is so strong. Unfortunately, in the Islamic world, things like this can no longer be proclaimed. Because of what? Because today's Muslims have been separated from their spiritualism. So even the story of Isra Mikraj is not understood as a very sacred, very transcendent, very magical spiritual experience. No. But usually Isra Mikraj is actually understood as God's command to perform prayers. Just that. So, Muslims today are so spiritually dry that they get angry easily, curse easily, judge easily, their hearts are easily swayed by the waves of anger and emotion and so on. And because of that, what they discuss about religion is also not far from procedures, laws and ways of judging other people . Far away from the spiritual world. Even so far from the spiritual world, Burok, the creature or vehicle used by the Prophet to travel, is often studied to find its scientific significance. Is Isra Mikraj in accordance with science, is burok actually light or womhol or something like that. In fact, many scholars have tried to explore the Burok, its form is like this and like that and so on. it really betrays the spiritual and sacred values contained in the story of Isra Mikraj. But if there are many scholars among us who really want to be like that, let's challenge them. Do they dare to discuss Burok but truly in a socio-historical study. Is Burok actually an animal that is an adaptation of pre-Islamic mythologies that were then replaced by the Prophet Muhammad and then used to create new spiritual teachings or schools of thought? We will explore that question. Watch the video until the end. Come on, let's discuss it. In fact, the Islamic depiction of Burok in the most authentic manuscripts is actually very, very little. At most, Burok is described as a white, shiny, beautiful, extraordinary, pretty, and very magical creature. and that his legs and arms can lengthen and shorten. For example, when he has to climb, his back legs are long and his front legs are short so that the person riding him remains riding on a horizontal flat surface . That's more or less it. Well, even though the description of Burok is very simple and very little in the most authentic manuscripts, somehow the scholars later got a better picture of the shape and form of Burok. Some say that his ears are long. Some say that his body is also long. Some say that the shape of his head is like that of a woman and so on. including the gender which was finally agreed upon by consensus as female. Once again I emphasize that in Islam the most authentic manuscripts are never depicted with such images . But yes, the scholars then suddenly got a picture like that. Not only the form, the stories are also added. For example, Burak was a creature ridden by the Prophet Ibrahim when he had to visit his second wife, Hajar, in Mecca. Or let's say that Burok was the vehicle of Hussein's spirit after he was freed from the Karbala massacre and so on. The story also evolved and in the end when we now type Burok on the internet we find a much more definite and definite visual image. Burok is depicted as a white winged horse like Pegasus with a face resembling a beautiful Persian woman with curly black hair and beads covering her neck. Very complete. It has become like that. Well, if we were to investigate where stories like this actually come from? Where did these scholars actually find such a clear, imaginative description? If, for example, we look at the background of the place where it developed, namely Persia, then it will be quite clear because we find many strong indications. What I mean is, Baraya, the pre-Islamic Persians knew a lot of mixed animals. For example, there is something like a Griffin, right? It's from Persia, which has the shape of a lion but the head of an eagle and has wings. Or we also know for example the move. The move is a bird too, but it is a mammal. She gave birth to her child and breastfed her child, which was then depicted in later generations as having the face of a lion and so on. Well, because of that, we can conclude that the Persians were people who liked to mix animals into their mythological animals . And this is also actually common because Persia's neighbor, India, was even more extreme in creating such images of mythological creatures. But eh what magic and the evil image is one third human, one third horse, one third bird. So it makes sense that the Persians did compose this. Moreover, we know that the images as we know them today actually originate from Persia. Ee but is there another possibility? It could be that it is not actually from Persia but from Greece because there is a similar story between Pegasus and Burok. So Burok is an adaptation of Pegasus. Why did it happen? Let's see, for example. Pegasus is depicted as a mythological creature that comes from the blood of Medusa. Eh, he is a white horse that will carry the souls of the heroes to meet the gods on Olympus, God Zeus for example. Well, this means it's similar. So, there are servants who because of their piety or because of their greatness or because of their heroism are taken to the gods and that is using a vehicle. Yes, it can be like that, right? Can also. Or suppose we find a hadith that also seems very suitable in this case. Where is Aisyah, Aisyah, the Prophet's wife, had toys. The toy is shaped like a rocking horse and the rocking horse has wings. So did the Greek mythological story reach Mecca in such a way that it inspired the Prophet Muhammad to describe the creature that led him to Sidratul Muntaha? Is that so? Yes, if Baraya wants to open up the possibility for that, then go ahead. But I have some problems with this . First, when Aisha showed the Prophet Muhammad that her horse had wings, the Prophet Muhammad immediately complained and showed surprise and disapproval. For example, "How come a horse has wings?" like that. Well, the Prophet's statement that horses have wings was actually a complaint. Because the Prophet did not believe that horses had wings. And therefore the complaint should have arisen when the Prophet had never imagined or seen a horse with wings. That 's how it is. Yes, more or less like that. Well, ee so in this case it seems not. So it is possible that Persian cultures with all their mythology did influence and impact Arab culture. And we can confirm that in history. But did Pegasus then become a separate imagination stored in the Prophet's mind and then the Prophet created a new story in the Burok version? I think that's too far fetched for that. Moreover, at that time, access to direct Greek culture was very limited for Arabs. Moreover, one thing that must be emphasized here is that the Prophet never explicitly described him as a horse. It's not even called a horse. The Prophet's comparison for the Burok was a mule and a donkey, which the Prophet clearly described as being smaller than a mule and larger than a donkey. So, what is a mule? The mule is actually the result of cross-breeding between a female horse and a male donkey. Be a mule. Is that so? So, if the Prophet was inspired by Pegasus, which is a flying horse, then the Prophet should have just called it a horse. But the Prophet did not mention horses at all. The Prophet actually mentioned donkeys and mixed animals from donkeys, right? So. Eh, I also think that semiotically this is not quite right. Or, for example, there is also an interpretation that Burok was actually inspired by Elijah's horse. So, there are accusations that the Prophet Muhammad plagiarized stories from the Bible, for example, and yes, that has been a long debate from ancient times to the present day. Well, in the Bible story, especially in Kings 2, the story about Elijah, correct me later if I'm wrong. So Elijah finally met God and rode in a chariot that was shining, burning, burning with fire. So, was the Prophet Muhammad inspired by this story? Well, this is also true once again, if Baraya wants to understand it like that, then please go ahead. But in my mind it is not at all. The technical thing is that Elijah went up to heaven in a chariot and not a horse and not a mule either, not a donkey. And so far it seems to be just normal. What is even more important is that the message displayed is completely different. So, Isra Mikraj is presented as a very quiet spiritual experience. Meanwhile, Elijah's horses and chariot demonstrate something very strong, very weighty, and affirm authority. So, again, semiotically, this does n't seem to connect. it seems like it's not connected. And what is even stranger is that if this story was inspired by another story, then the main candidate, namely the story of Arda Firaf, does not tell it at all. So here it is, Baraya. The story of Isra Mikraj is often accused of being a plagiarism of a story script that existed hundreds of years earlier, namely Arda Viraf, which was written by Persians. The story of Arda Viraf is more or less about a kind priest who then came spiritually to the sky to meet God Ahura Mazda accompanied by three astral beings. like that and there was a long discussion there, similar to the story of Isra Mikraj. Well, this is the story that, as I said earlier, is most often accused of being the inspiration for the story of Isra Mikraj. Well, but even though this story is the most similar, the Burok story doesn't exist. So there was absolutely nothing wrong with Arda Viraf . So the spiritual journey just goes there and there is no vehicle. So in this case Pegasus' horse seems far away, Elijah's horse is also far away and in Ardafiraf it is also not there. It seems that I have concluded that this story is indeed original from the Prophet, original from that tradition. So let 's put aside whether the Prophet Muhammad really made up the story or not, let's put that aside for now. But at least in this case I conclude that this has no influence from other stories. So, what about Arda Viraf himself? Well, this Arda Firaf is also actually quite a confusing story, Baraya. So, the story is very similar to Isra Mikraj. It's very similar and we can compare it, there are many similarities. But was it really the inspiration for the Isra Mikraj event? If we assume that Arda firav actually came from a life before the Prophet Muhammad, then perhaps this is the story that later inspired the Prophet. But the fact is that we have never found an authentic manuscript of Ardaf other than the one from the 10th century. And the 10th century was written in the Islamic environment. So with this consideration, the similarity between Arda Firaf and the story of Isra Mikraj is more likely that Isra Mikraj was the inspiration for Ardaf which was written in the 10th century rather than the story of Isra Mikraj which came from Arda Firaf which was in the second century AD. Ee, that's what I think. Plus there are spiritual stories of people who come to visit God and his dimensions. These are also actually common stories. in the prophets of Israel and then in the Hindu tradition, in the Puranic stories we find lots of people who came to heaven and then met God and so on and so on. there are lots of stories like that. So ee maybe this is one of the most common spiritual stories, but it also doesn't have to influence each other and inspire each other. Because if for example there is a story about God, there is a story about the Spirit, and there is a story about servants, and there is a story about life after death, then the story of a holy person who then meets God in the afterlife and this and that becomes something that seems common even when they don't and even when those people or cultures don't interact with each other. So what's the conclusion? Yes, the conclusion is that this Burok which is everywhere, even in the tombs of the Wali Songo, also has a shape like this. This is definitely an original composition by Persian people or people who are heavily influenced by Persian traditions. and the Persians got it from stories that were a mixture of various mythologies from around the world that they had access to. However, the very simple and practical description of Burok in Islamic teachings as an animal made of shiny light in all its forms seems to be authentic from the story itself, from the story of Isra Mikraj. That is the result of my interpretation. Baraya, if you don't agree, that's okay too. And if you have another opinion, please write it in the comments column. I excused myself because I was disturbed by the cat that woke up. Thank you for listening. I am a chubby teacher. Asalamualaikum warahmatullahi wabarakatuh. Yeah.