Behind the Mosque

Here's some food for thought: Does the famous "night journey" sura actually involve a journey to Jerusalem? Egyptian columnist Ahmad Muhammad 'Arafa, writing in Al-Qahira and translated by MEMRI, says the Prophet was just taking a little jaunt over to Medina:

This text tells us that Allah took His Prophet from the Al-Haram Mosque [in Mecca] to the Al-Aqsa Mosque. Thus, two mosques are [referred to] here, the first of which is the Al-Haram Mosque, and the second of which is the Al-Aqsa Mosque. 'Al-Aqsa' is a form of superlative which means 'the most distant.' Therefore, the place to which the Prophet was taken must be a mosque, and not a place where a mosque was to be established later, nor a place where a mosque had once stood. This place must be very far from the Al-Haram Mosque. It need not be [actually] built, as the Al-Haram Mosque [itself] was at that time merely an open space around the Ka'ba [and not a building].

But in Palestine during that time, there was no mosque at all that could have been the mosque 'most distant' from the Al-Haram Mosque. During that time, there were no people in [Palestine] who believed in Muhammad and would gather to pray in a specific place that served as a mosque. Most of the inhabitants of Palestine were Christians, and there was among them a Jewish minority. Although the Koran refers respectfully to Jewish and Christian houses of worship, it does not call any of them a mosque, rather 'churches and synagogues' (Surat Al-Hajj [22]:40). The construction of the mosque situated today in Jerusalem and known as the Al-Aqsa Mosque began only in the year 66 of the Hijra of the Prophet—that is, during the era of the Omayyad state, not during the time of the Prophet nor that of any of the Righteous Caliphs. So much for the mosque.

There's more. The argument seems so simple and straightforward that there must be something wrong with it.