Thursday, May 28, 2009


12. The Eternal Judgment.

The judgment of The Honourable Syari'ah High Court Judge, Datuk Paduka Dr. Haji Awaluddin compiled in one hundred and thirty pages had really opened his heart and soul. By now he had already realized that he was a victim of his own uninhibited mind. Apparently, all this while he was foolishly obsessed with doubtful thoughts, the kind of doubt that Satan showed his disrespect against the more exalted Adam. Satan refused to prostrate before Adam and the refusal was due to his assumption that he was superior to Adam. The first being to adopt assumption and presumption was Satan, who then kept trying hard to sway future human discreetly to follow his paths. The assumption and presumption were based on zann[1] as mentioned by the Paduka Judge. Satan presumed that as his essence was made of fire, he was definitely superior to Adam, whose essence was from soil. It was the soil that fashioned Adam as the truly First Man, none other than him. All were presented in the judgment that touched his heart and soul.

Dr. Wan Rahman also realized that how fragile was the iman of an intellectual who pondered relentlessly in the abyss of mind, travelling freely without the guidance and direction from the al-Hadi. The one he explored was purely the knowledge of ain-al yaqin[2], which was based on empirical observation but not the valid knowledge of total conviction haqq-al yaqin.[3]

Datuk Paduka Haji Awaluddin in his judgment, in a considerable length he stressed on the concept of haqq and batil. He also explained in great details, which parts of The Chronicle of Neo-genesis were considered as haqq and which parts were batil. No wonder it took him more than two hours to read the entire judgment.

It was an unpredictable surprise, the mental voyage through theta waves and hyperendorphinism ended with a catastrophe that almost sacrificed his iman when vagabonds of ghafala[4] had succeeded to control his thoughts to writing of The Chronicle of Neo-genesis and The New Book of Genesis. After being deviated to follow the zann, which was coerced by Satan and he repented for his grave mistake; he now wanted to embrace the unison of total knowledge and iman as practised in accordance to the precepts of Allah. Longing to the original fikir and zikir, he was ready to discard old habits of combining various approaches of meditation techniques. In the past, he had tried the secularised meditation technique developed in the West to the traditional meditation of the Orient. In fingers' movements of gyan mudra, he breathed fire in the mantra of Kirtan Kirya or in deep samadhi like the practices of rishi and sadhu, he was drowned with beta-endorphin but the promising sutras had never come to reality. On the contrary, he had to appear before the Syri’ah High Court to face the music. Seemingly, after a much focused listening to the judgment, he then realized that all the images in his lucid dreams from one night to another were merely manifestations of ghafala and hawa[5], which deviates him to the valley of falsehood and fallacy.

Datuk Paduka Dr. Haji Awaluddin also explained the fault of Dr Wan, who tried to use rational and logical approaches as a result of his secular education, inspired by Greek civilization to solve the confused state of his mind but unfortunately he mistakenly equated Sufism with practical meditation and samadhi through the production of brain chemicals. In Sufism, according to the Paduka Judge, it was free from rational spirit because through dhikr and huda[6], all internal impurity would be cleansed to a stage of divinity in which a Sufist was able to become a pure essence that transcended to the realm of The Most Exalted.

The noble judgment of Paduka Judge was more concerned to educate rather than to punish. In unprecedented move, The Syri’ah High Court Judge instructed Dr. Wan Rahman to undergo a special religious re-education course for a full year, hoping the essence of The Al-Hadi[7] would lead him to spiritual guidance of The Right Path. The course would be conducted by a senior scholar of Islamic Study at University Malaya. The Islamic re-education programme was intended to be more rehabilitative and corrective. Datuk Paduka Dr. Haji Awaluddin rejected the request of Syarie Prosecutor to impose a punitive action amounting a penalty of three thousand ringgit and two years jail as an exemplary punishment to deter others from writing any discourse that could jeopardise the status of one’s ‘aqidah.

According to the Syari’ah High Court Judge, the punishment was just and fair as the offence committed was for the first time. It was a mitigating factor besides the defendant was remorseful of his fault and looking forwards to repent. While undergoing corrective re-learning and re-thinking of Islamic basic values, Dr. Wan would restore his ‘aqidah under close supervision of an academic ulama, who would be Dr. Wan’s new role model to substitute the shadow of mystical Guru that might reappear in his lucid dream. The ulama who was a professor would make a detailed report to the Honourable Syri’ah High Court Judge, Federal Territories.
Obviously, the punishment announced by Paduka Judge had angered Mr. Amir. He had no choice but to suppress it anyway because if he challenged the verdict and submitted an appeal to the Syari’ah Appeal Court, he would put his career at risk. He was comfortably pleased to be in Federal Territory Kuala Lumpur. He was not ready to work in Labuan, as his wife was a true KLite. Two days away from KL, she felt like loosing civilization. His decision of not filing an appeal was nothing to do with hearsay that a notice of his transfer to Labuan Federal Territory was underway. He understood that MAIWP versus Wan Rahman had attracted the world’s attention especially the international media. He realized that there must be a lot of international pressure from NGOs toward the justice process of the case by publishing imbalanced media coverage in print as well in electronics.

However at eleven hours of the Court session, the Syarie Prosecutor had created commotion as there were heated argument between Mr. Amir and Mr. Lim. Again in unprecedented move by the Syarie prosecutor had requested the Court to declare that the royalty received from the sale of the New Book of Genesis as haram[8]. With a calm composure and lots of self-controlled, the Paduka Judge Dr. Haji Awaluddin reminded the Syarie Prosecutor to go through the official paper that the original indictment was over and the motion was related to sideline's issue. In spite of his displeasure of the matter that was brought before him after his judgment, The Honourable Paduka Judge considered royalty derived from the sale of The New Book of Genesis was a syubhah[9]. The Syari'ah High Court Judge gave an example of the Muslim workers who worked in a wine factory or the hotel personnel who served wine to guests, their incomes could not be considered as haram but syubhah. The same ruling had to be applied to authorities, that were alleged secular or alleged fundamental that collected various taxes based upon the sale of wine and alcoholic beverages, thus the ruling of syubhah should be taken into account in utilizing money received from the taxes of illegal activities according to Islamic Syari’ah Laws. It was also applied to The New Book of Genesis, which he declared banned in Malaysia but the royalty received by the defendant from the sale of the New Book of Genesis could not be considered haram but syubhah. You could buy anything with the money except things that could be consumed and converted into the essence of your body. This issue must be tackled urgently according to the precepts of Islam, as allowing the issue hanging would cast doubts in public. If the Syarie Prosecutor was not happy, said the Paduka Judge, he could bring the matter to any Syari’ah Court except the court in which he would be the hearing Judge.

To Dr. Wan, on contrary, the judgment brought new light in his re-birth as a true Muslim with the illumination of Islamic Nur that wholly filled his heart. With His blessing, the enlightenment of the iman in his qalb[10] would be endowed with the divine teachings and precepts of the God Al-Mighty. To be a seer and a wisdom seeker, he would be well-versed in nafsu lawamah[11] inside his fu’ad,[12] which radiated the light of ma’rifah. As a muwahhid[13], his intellect now and soon, would always reflect the light of tauheed from the Kingdom of The Magnificent God, Al-Ghaffaru.[14]

As a Muslim who successfully repented with the blessings of At-Tawwab[15] and Al-Halim[16], he had returned to the Quranic knowledge and teachings, which rejected ghafala and hawa as advised by the Syari’ah High Court Judge. The Paduka Judge had also advised him to immediately stop the practice of subhaniyyah ala rishi and sadhu and to purify his past knowledge, which had shaped the deviated thought, hence through dhikr[17] and huda, his intellect be bestowed with the guiding Nur from Allah, Al-Mu’mini[18] and Ar-Rashidi.[19]

Though The New Book of Genesis was banned however The Chronicle of Neo-genesis escaped banning. This was due to the deletion of all praises of Allah and its ninety-nine Attributes by the foreign publisher which was initially added by Professor Jaafar Sulong as the mentor of the project, jointly organised by USM and DBP. In view of the novel was a creative fiction based on raib[20], ghafala[21] and nisyan[22], the state of absent-mindedness during dreams was a winning argument put forward by the defence lawyer, adopted by the Paduka Judge, had been endorsed as the basis of the final judgment. The Paduka Judge regarded the novelist had been totally confused with the images registered while experiencing transcendence ala non-Quranic and in the process of writing, the novelist had put his aqidah in question but since the offence was his first and he was serious to repent under supervision, the Paduka Judge was in favour of the defence lawyer’s submission. Nevertheless, the actual basis of the Paduka Judge to finalize his judgment was referred to Allah Al-Hakimi[23] and Al-Hakami[24] Who had illuminated the Syri’ah Judge’s qalb with the essence of Al-‘Adl [25]during his prayers and at the same time brought him to total closeness to the Magnificence of Allah, The Al-Majidi[26].

Finally, at the end of his judgment, The Honourable Syari’ah High Court Judge, Datuk Paduka Dr. Haji Awaluddin had sentenced the defendant to undergo Istitabah, in the blessing that his repentance would be accepted by Allah, The At-Tawwabi as He, The Al-Ghaffar and Al-‘Afuw[27] would accept those who were truly fear of Allah in undisputed taqwa. For the acceptance, he was grateful to Him, The Ash-Shakur[28] and he could clearly see the eternal judgment of As-Samad[29].

. Wa’ llahu a’lam bisawab.


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Elrod, S & Stansfield W., Genetics, Mc Grow Hill, New York, 2002.
Friedlander S. & Muzaffereddin AJS, Ninety-Nine Names of Allah, Speedy Self-Study System, Kuala Lumpur, 1982.
Goleman D.,Emotional Intelligence, Bantam Books,New York, 1997.
Hale W.G. & Margham J.P., Dictionary of Biology, Collins, London, 1988.
Hillman J., The Soul's Code, Random House, New York, 1996.
Idris, drs. A.G. Azmi., Mengenal Qanun Jenayah Islam, Al-Hidayah Publishers, Kuala Lumpur, 1997.
IIlingworth V., The Dictionary Of Astronomy, HarpwrsCollins, Glasgow, 1994,
Jones S, The Language Of The Genes, Flamingo,-----------,------------.
Ling M., What is Sufism? Premier Publishing, KL. 2000.
Kotalak R., Inside The Brain,Andews McMeel, Kansas City, 1997.
Khalsa D.S., Brain Longevity, Warner Books, New York, 1997.
Lapidus D.F., Dictionary of Geology, Collins, London,, 1990.
Nasr, S.H. Science And Civilization in Islam, Shah Alam, Dewan Pustaka Fajar, 1984.
Ng, Dr F.S.P. , Tree Flora of Malaya, Vol. 4, FRIM, Min. of Primary Industries, Longman Malaysia, 1989, Kuala Lumpur.
Palmer, F.R. Semantik, Penterjemah Prof. Abdullah Hassan, Dewan Bahasa dan Pustaka K.L., 1989.
Russell D, Plutarch, Selected Essays And Dialogues (A new translation), Oxford University Press, Oxford, 1993.
Salleh, Baharuddin Kamus Biologi, DBP, Kuala Lumpur, 1990.
Salleh, Siti Hawa,.Hikayat Merong Mahawangsa, Penerbit Universiti Malaya, Kuala Lumpur, 1991.
Samat T., 99 Nama Allah Yang Termasyhur, Utusan Publication, Kuala Lumpur, 1998.
Schwartz J.H., Sudden Origin, Jihn Wailey & Son, New York, 1999.
Simmons J. The 100 Most Influential Scientists, Robinsons, London, 1997.
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------------, Federal Territories Syariah Laws (as at 15th January 2002), ILBS, Kuala Lumpur, 2002.

Ninety-nine glorified names of Allah (According to alphabetical order).


1. Al-‘Adl
The Just; The Just One.
2. Al-‘Afuw
The Pardoner; He Who pardons all who repent sincerely as if they had no previous sin.
3. Al-Ahad
The One.
4. Al-Akhir
The Last
5. Al-‘Ali
The Most High; He Who is most high.
6. Al-Alim
The All-Knowing; He Who is all-knowing.
7. Al-Awwal
The First
8. Al-Azim
The Great One: He Who is magnificent.
9. Al-Aziz
The Mighty; The Unconquerable.

10. Al-Badi’
The Incomparable; He Who guides, gives success and directs His servant to do things beneficial to others.
11. Al-Ba’ith
The Resurrector: He who give life to all creatures on the judgment day.
12. Al-Bari’
The Evolver; He Who creates all things in proportion.
13. Al-Barr
The Source of All Goodness; He Who is tolerant to His servants, to all creatures, and is good to them.
14. Al-Basit
The Expander; He Who is the expander.
15. Al-Basir
The All-Seeing; He Who sees everything.

16. Al-Batin
The Hidden
17. Al-Baqi
The Everlasting

18. Ad-Darr
The Distresser; He Who creates that which makes one despondent.
19. Dhul-Jalal-Wal-Ikram
The Lord of Majesty and Bounty

20. Al-Fattah
The Opener; He Who opens solution to all problems, eliminates obstacles

21. Al-Ghaffar
The Forgiver; He Who is all-forgiving
22. Al-Ghafur
The All-forgiving; He who forgives all.
23. Al-Ghani
The Self-Sufficient.

24. Al-Hadi
The Guide; He Who guides, gives success and directs His servants to do things beneficial to others.
25. Al-Hafiz
The Preserver: He who preserves all things in details, for a time preserves them from misfortune and calamity.
26. Al-Hakam
The Judge; He Who judges and provides what is due.
27. Al-Hakim
The Wise: He Who has wisdom in all orders and actions.
28. Al-Halim
The Forbearing One; He Who is clement.

29. Al-Hamid
The Praiseworthy; He Who is the only one to be praised and glorifies and thanked by all creatures.
30. Al-Hasib
The Reckoner; He Who knows in detail the account of things people do throughout their lives.
31. Al-Haqq
The Truth; He Whose existence has no change.
32. Al-Hayy
The Alive; He is all-knowing and His strength is sufficient for everything.

33. Al-Jabbar
The Compeller; He Who repairs all broken things, Who completes that which is incomplete, and Who has the ability, with force, to make people do whatever He wants.
34. Al-Jalil
The Sublime One; He Who has wealth, dominion and holiness.
35. Al-Jame’
The Gatherer: He who collects things, gathers them, anywhere He wants, at any time.

36. Al-Kabir
The Most Great; He Who is most great.
37. Al-Karim
The Generous One; He Who is generous.
38. Al-Khabir
The Aware; He Who has knowledge of the most secret parts of everything, and knows their inner meanings.
39. Al-Khafiq
The Abaser; He Who diminishes or decreases
40. Al-Khaliq
The Creator; He Who creates everything from nothing and creates all things with the knowledge of what will happen to them.

41. Al-Latif
The Subtle One; He Who know the delicate meanings of everything. He Who creates things most subtly, which cannot be understood by people and He Who gives blessings to people in the most subtle ways.

42. Al-Majid
The Most Glorious; He Who is most glorious.
43. Al-Maajid
The Noble; He Whose highness is great, Who is beneficent, and His munificence is rich.
44. Al-Mani
The Preventer.
45. Al-Matin
The Firm One.
46. Al-Malik
The Sovereign Lord; He Who is the absolute king of the entire universe.
47. Al-Mu’akhkhir
The Delayer; He Who delays whatever He wants.
48. Al-Mubdi
The Originator; He Who has created for the first time all beings from nothing and without any model.
49. Al-Muhaymin
The Protector; He Who watches over and protects all things.
50. Al-Mu’id
The Restorer, Whom restored all errors and mistakes.
51. Al-Mughni
The Enricher.
52. Al-Mujib
The Responsive; Te One Who responds to every need.
53. Al-Muhsi
The Reckoner; He Who knows the number of all things although they cannot be counted, and knows each of them.
54. Al-Muhyi
The Giver of Life; He Who gives life and health.
55. Al-Mu’izz
The Honourer; He Who makes one glorious, gives dignity, and treats one with respect.
56. Al-Mu’min
The Guardian of Faith; He Who places faith in the heart of His servants, protects those who seeks refuge in Him, and gives tranquillity.
57. Al-Mumit
The Creator of Death; He Who creates death.
58. Al-Muntaqim
The Avenger; He Who punishes wrongdoers.
59. Al-Muqaddim
The Expediter
60. Al-Muqit
The Maintainer; He Who sustains.
61. Al-Muqsit
The Equitable; He who does His work accordingly an in a balanced way.
62. Al-Muqtadir
The Powerful; He Who is more powerful than any being.
63. Al-Musawwir
The Fashioner; He Who designs all things.
64. Al-Mutakabbir
The Majestic; He Who show his greatness in all things and in all ways.
65. Al-Muta’ali
The Most Exalted; He Who is higher than any action, manner and condition, and any thought that any being may have. This Name indicates that Allah is higher than the most evolved thought of man.
66. Al-Muzill
The Dishonourer; He Who lowers and puts one in abasement and degradation.
67. Malik-Ul-Mulk
The Eternal Owner of Sovereignty.

68. An-Nafi
The Propitious; He Who creates all things which provides goodness and benefit.
69. An-Nur
The Light: He who provides divine light to the entire universe; to the faces, minds, and hearts of His servants.

70. Al-Qabid
The Constrictor; He Who constricts.
71. Al-Qadir
The Able; He Who is able to do anything in the way He wills.
72. Al-Qahhar
The Subduer; He Who is victorious and dominant in a away that He can do anything He wills.
73. Al-Qawi
The Most Strong
74. Al-Qayyum
The Self-Subsisting: He who holds the entire universe.
75. Al-Quddus
The Holy; He Who is free of all error, absentmindedness, is free from incapacity and free from any kind defect.

76. Ar-Rafi
The Exalter; He Who uplifts.
77. Ar-Rahim
The Merciful; He Who gives blessing and prosperity, particularly to those who use these gifts as Allah has said, and is merciful to the believers in the hereafter.
78. Ar-Rahman
The Beneficent; He Who give blessing and prosperity to all beings without showing disparity.
79. Ar-Raqib
The Watchful; He Who observes all creatures, and every action is under His control.
80. Ar-Rashid
The Guide to the Right Path: He Who is The Guide, with wisdom, to the right path according to His eternal plan,
81. Ar-Ra’uf
The Compassionate; He Who is benign.
82. Ar-Razzaq
The Provider; He Who provides all things beneficial to His creatures.


The Source of Peace; He Who frees His servant from all danger and obstruction. He Who give His greeting to those fortune people in heaven.
84. As-Samad
The Eternal; He Who is the only being to apply to if one has any need to be completed or any troubles to be eliminated.
85. As-Sami
The All-Hearing: He Who hears everything.
86. Ash-Shahid
He Who is present everywhere and observes all things.
87. Ash-Shakur
The Appreciative: He Who is grateful and gives rewards for deeds done for
88. As-Sabur
The Patient.

89. At-Tawwab
The Acceptor of Repentance.

90. Al-Wadud
The Loving; He Who loves those who are kind/good and bestows on them His compassion.
91. Al-Wahhab
The Bestower; He who donates all blessing to His creatures.
92. Al-Wahid
The Unique; He Who is one in His actions, His names, ho has no partner or equal in His attributes, personality and orders.
93. Al-Wajid
The Finder, He Who finds whatever He wants in the time He desires.
94. Al-Wakil
The Trustee; He Who provides a means to solve all problems in the best way.
95. Al-Wali
The Protecting Friend; He Who is Friend of His righteous servants.
96. Al-Wali
The Governor; He Who directs, manages, conducts, governs, measures, plans every action which happens at any moment in the entire universe.
97. Al-Warith
The Supreme Inheritor; He Who has everlasting ownership of all things. Finite man only has temporary ownership, and at death all creatures have nothing.
98. Al-Wasi’
The All-Embracing; He who had limitless capacity and abundance.

99. Az-Zahir
The Manifest.

[1] A deep belief in assumption.
[2] A belief based on empirical observation.
[3] An eternal and absolute conviction of belief.
[4] A forgetful state of unconsciousness.
[5] Lust of desire
[6] deep thought and guidance
[7] The Guide; He Who guides, gives success and directs His servants to do things beneficial to others.
[8] Illegal.
[9] Accomplice of wrongdoings/ambiguity.
[10] heart
[12] inner heart/thought
[13] unifier
[14] The All-Forgiving: He Who forgives all.
[15] The Acceptor of Repentance
[16] The Forbearing One
[17] remembrance
[18] The Guardian of Faith: He Who places faith in the heart of His servants, protects those who seek refuge to him, and give tranquillity.
[19] The Guide to the Right Path: He Who is The Guide, with wisdom, to the right path according to His eternal plan,
[20] fantasy
[21] Forgetfulness based on unawareness or under unconscious state.
[22] temporary loss of memory
[23] The Wise: He Who has wisdom in all orders and actions.
[24] The Judge; He Who judges and provides what is due.
[25] The Just.
[26] The Most Glorious One.
[27] The Pardoner; He Who pardons all who repent sincerely as if they had no previous sin.
[28] The Appreciative.
[29] The Eternal


  1. In your 'sci fi' You manage to blend the 'sublime' and the 'profane': Great work indeed! A great ending.

    But ironically you would not be able to sell this novel because our people like nothing better than to read 'Kosmo' or 'URTV' etc etc .

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