THE NEW BOOK OF GENESIS (THE FINAL CHAPTER)

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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Chopra D., Ageless Body, Timeless Mind, Three Rivers Press, New York, 1998.
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Elrod, S & Stansfield W., Genetics, Mc Grow Hill, New York, 2002.
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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 et.al. 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.
Vesey G. & Foulkes P., Dictionary Of Philosophy, Collins, London 1990.
Whitemore T.C. Tree Flora Of Malaya, Volume Two, Forest Department, Ministry of Primary Industries, Malaysia, Longan, Kuala Lumpur , 1983.
Youngson R.M., Dictionary Of Medicine,Collins, London, 1992
Qayyim Ibnul, Roh (terjemahan Syed Ahmad Semait), Pustaka Nasional, Singapura, 2002.
------------, Federal Territories Syariah Laws (as at 15th January 2002), ILBS, Kuala Lumpur, 2002.












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

A.

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.

B.
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

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

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

G.
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.

H.
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.

J.
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.


K.
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.



L.
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.



M.
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.

N.
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.

Q.
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.

R.
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.



S.
83.

As-Salam
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
Him.
88. As-Sabur
The Patient.

T.
89. At-Tawwab
The Acceptor of Repentance.

W.
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.

Z.
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
[11]
[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

NEOPANGEA BUMI MALAPETAKA

Di bumi mendatang NeoPangea
Petala bumi galak bergelora
Saling berlanggaran antara benua
Tiada Amerika, Europa, Australia, India dan Asia
Menyatu lebur satu buana
Dipeteri sempadan memenjara dunia
Jauh ke hadapan akan tiba
Mahacelaka........
memasak kita bermacam malapetaka.

Lautan menyohana gila bergelora
Superibut, mega-taufan bermaharajalela
Gunung berapi galak meletus datia
Di persisir pantai ombak tsunami meraksasa
Menelan kehidupan hingga tiada
Udara menipis di darat dan lautan tanpa pawana
Hijau menghilang dari belantara
Haiwan kebulur dengan lenyapnya rimba
Makhluk marin mati merana
Pupus manusia dari dunia
Ini kiamat versi maulana
Yang mengkaji fiil magma
250 juta tahun mendatang buana
simulasi digital ciptaan manusia

Biar apa pun tilikan mereka
Panduan kita Allah Ta’ alla
Pada Al-Khaliq Yang Maha Pencipta
DIAlah Malik-Ul-Mulk Yang Maha Esa
Dia mencipta Dia membinasa
Pemilik Tunggal Segenap Semesta.


Subang Jaya, SDE
16 Mei 2009.

ETIKA ILMUAN ISLAM

ETIKA ILMUAN ISLAM

Dalam arif bijaksana ada nafsu
Fitrah manusia seasli kejadian
Betapa besar pun nafsu menggoda
Biarlah pagar furqan membentengi
Agar kebijaksanaan tidak tunduk pada nafsu
Suburkan intelek ‘aqliah
Ranumkan buah fikr mengungguli
Usah biarkan mabuk ghafala mempersenda zikir
Hingga kebenaran yang Haqq diselubungi pra-sangka
Berwaspada pada topeng-topeng bathil
Jadi solekan di raut wajah yakin penuh shakk.

Sucikan fikir dengan Cahaya Petunjuk Ilahi
kebesaran yang tampak dalam fikir
Disatukan dalam zikir
Bercantumlah iman, ilmu dan amalan
Dalam wadah kehidupan yang disinari
Cahaya Islam yang menyalakan
Obor keimanan
Pelita makrifah
Dalam simbahan sinar tauhidNya Al-Muwahhid.

THE NEW BOOK OF GENESIS (THE ELEVENTH CHAPTER)

11. THE TRIAL


A syarie lawyer whispered something to his client. The whispering had caught the attention of the persecutor. Since for the last ten days, Mr. Amin was not comfortable with the behaviour of the syarie defence lawyer who kept whispering. The act of whispering was really annoying. Even the Syari’ah High Court Judge stared for a moment at the defence lawyer who was still whispering.

Whispering in court was not a forbidden act. But the observing eyes kept guessing the meaning of lip’s reading. Not many people could read lips, only a very few were considered expert. Realizing the whispering could be read from a distance, the whisperer closed his mouth, securing it from the lip’s readers. Most of the people could only guess what the hell the guy was whispering about. At times, the whispering was inaudible so the listener did not understand what had been whispered to him. But he nodded anyway as if he understood the message. Nevertheless the client always listened to the whispering voices despite absence of a physical body to vibrate his eardrums. Without realizing, for a long period of time, the whispering voices had persuaded him cruising a divine voyage in between his awakening and sleep and then uncovered the space-time dream in different dimension of time in which levitons reigned over gravitons to enable him to cruise at the speed of light, to visit different strata of Paradise until he passed through the black and worms holes, emerging intact to continue his journey to the white holes as to witness the creation of sub-atomic, sub-nuclear and supra-nuclear particles. And it was because of the divine voyage that eventually brought him down to the real time-space where gravitons reigned over levitons to face charges against him.

As much as the previous days, the public gallery was full house. The accused close relatives alone occupied the first two rows of the bench. His distant relatives, who did not come as earlier as six a.m., had to stand outside the court. Many in the public gallery had been pondering, why a lot of professors from Department of Humanity Study, Science University of Malaysia were present. The attendance of these academicians did not surprise several writers who had known them while attending the writers’ workshop at the Perak River’s bank. The unintentional acquaintance ended with the exchanges of handshakes before taking a pew. Seated at the last row were the journalists. Only journalists registered with the Officer of the High Syari’ah Court were allowed to enter. Apparently, the case had drawn not only local but also foreign journalists. A group of foreign journalists, who were refused seats, as they were not registered with the Officer of the Court, gave their recorders to the other journalists, even though recording of the proceeding was unauthorized. The local journalists were not exempted from this ruling. Any tape recorders found operating would be confiscated by the Court’s Officer and be returned after the proceeding. Nevertheless, the size of the recorders got smaller, it was easy to hide anywhere beyond the scrutiny of the Officer.

“Your Honour, the Court call upon the accused,” announced Mr. Amir.

The accused stood up. His defence lawyer lifted his buttocks as if he wanted to stand up. It was a gesture of respect to the court. He sat again as his client was escorted by the Officer of the Court to the witness’ stand. For the last ten days, various statements were heard from the witness’ stand. Giving statements from the stand were local and foreign publishers, academicians, literature critics, and all hierarchy of professors-from full to associate, honorary to emeritus, a psychiatrist, ulama, orientalist, tauheed experts and Sufis.

“Can you tell the Court, your full name, IC number, address and occupation,” instructed the prosecutor after the accused took an oath on a piece of paper held by the Officer of the Court.

“My name is Wan Rahman Bin Wan Rahim, IC number 510321-07-7555, address No Lot 1905, Bendang Baru, Kuah 07000 Langkawi, occupation registered medical practitioner,” replied the accused.

“Can you explain what you mean by the registered medical practitioner?” asked Mr. Amir.

“What do you mean, sir?” instead of answering, the accused asked Mr. Amir.

“Is it a practitioner of homeopathy, allopathic, traditional, Ayuverda, Chinese or alternative? If registered, all of us are registered including your defence lawyer and me.”

“Objection, Your Honour. The prosecutor’s question is not relevant. My client has stated that he is a registered medical practitioner,” argued the defence lawyer.

“Your Honour, I would like to let the Court be familiar with the crooked way of answering by the accused,” added Mr. Amir.

“That is a prejudice,” objected the defence lawyer, “may I ask Your Honour to reject the impression and I ask the Court not to record it.”

“Mr. Amir, can you rephrase your question?” ordered the Judge.

“So, are you a medical doctor, yes or no?”

“Yes.”

“Do you have another job?”

“No.”

“Objection, Your Honour. I do not understand on the prosecutor’s intention to ask unrelated questions. It is adequate for my client to answer that he is a medical practitioner alias-medical doctor, if I may add. Mr. Amir and I are legal practitioners’ alias lawyers,” argues the accused lawyer.

“Mr. Amir, can you change your focus. Instead of just asking about occupation,” advised the Syari’ah High Court Judge.

“I just want to remind the Court, Your Honour, to be careful with his answers because he had the tendency to say in crooked ways," replied Mr. Amir.

"Your Honour, the honourable persecutor has stated a pre-mature statement. I'm worried, Your Honour, Mr. Amir tries to implant seeds of prejudice against my client. I pledge to the Court to reject the prosecutor's pre-mature opinion. Mr. Amir had interrogated my clients for days without a counsel and he cannot use his personal feeling during interrogation to influence the Court that my client is about to give deceiving answers. This is obviously prejudicial to my client. Therefore, I would like to object to the Court the way Mr. Amir made his sideline statement,” argued the defence lawyer reiterated ‘Trial within a Trial’ whereas statements from the accused were obtained through T.O.P.I.[1]

“The accused gave incorrect answer to a simply question. The real reason he is here not because his profession as a medical doctor but as a novelist. He did not tell that to the Court. His fifth novel sold one million copies in USA. Isn’t it a lucrative profession?”

“No. It is a hobby,” interrupted Dr. Wan.

“Your Honour, with due respect, can Your Honour tell the defence lawyer to advise his client not to give comment if not ask for. This is not an operation theatre, doctor,” as he glanced sharply to the accused. Mr. Amir, the Syari’ah prosecutor continued, “This is a court, we have manners to be observed.”

The Honourable Syari’ah High Court Judge, Datuk Paduka Dr. Awaluddin called upon both counsels and said something to them. Nobody knew what had been said as The Honourable Judge pushed the microphone away. There were many assumptions from the audience for what had been said by Datuk Paduka Dr. Awaluddin, perhaps reprimanding them or really scolded both lawyers. And for the lips readers, they started making translation in their minds. In bewilderment, a foreign journalist kept whispering to his interpreter. The interpreter turned to the back asking something to the local journalists who were sitting behind. The interpreter nodded repeatedly then covered his mouth to whisper back to the foreign journalist. The foreign journalist could not hear clearly the whispering of his interpreter. Despite of the unclear message, he jotted down his note what seemed right from his perception.

After listening to a kind of advice from The Honourable Judge, the defence lawyer approached the accused and whispered something. It was a legitimate whispering. He then returned to his seat. Mr. Amir took a book from his table and then approached the accused at the witness stand.
"Do you recognize this book?" asked Mr. Amir while displaying the book as an exhibit tagged with HNG 9.

The accused nodded in affirmation.

“Yes or no?”

“Yes,” responded Dr. Wan.

“Can you tell the Court what is the title of the book?” Mr. Amir asked.

“The Chronicle of Neo-genesis.”

“A chronicle?”

“A novel.”

“A novel or a chronicle?”

“A novel but it is written in an old language of a chronicle. The novel is entitled The Chronicle of Neogenesis,” uttered Dr. Wan.

“Is it true you have written the novel?”

“Yes. I have my name at the bottom of the novel,” replied Dr. Wan in cynical tone.

“Just now you have said that you are a medical practitioner or a doctor. You did not tell the Court that you are a novelist... a writer. Why?” asked Mr. Amir reiterating.

“I write for a hobby.”

“Aaaaah.... a hobby. It must be a dangerous hobby,” said Mr. Amir equally cynical.

“Your honour, I object the prosecutor’s comment. Writing is not a dangerous hobby. Again I must say, the prosecutor’s remark is highly prejudicial,” protested the defence lawyer.

"Isn't it true a pen is mightier than a sword? If there is such saying then the pen is certainly a dangerous one."

"Mr. Amir, I do believe Dr. Wan did not use pen to write. He used a computer," said the defence lawyer. The remark drew a faint laughter from the gallery. “For that matter, I submit my objection, your honour.”

“Which one? Your client did not use pen to write or writing is a dangerous hobby,” asked the judge.

“The prejudicial remark by the Syarie prosecutor is suggesting my client is a dangerous writer.”

"Objection sustained," replied the High Court Judge short.

The Syari'ah prosecutor just smiled to the Judge. Even though the defence’s remark was funny, but the crowd was not ready for a hilarious laughter.

Mr. Amir returned the book on the back and took a thick-covered book with glittering coloured letters. It seemed suitable to be a coffee table’s book.

Displaying the book from a distance to the Honourable Judge, then cynically exhibited for a moment to the crowd in the public gallery, he then returned to the witness’ stand.

“Dr. Wan, is this lavish book also written by you?”

“Yes.”

“Can you tell the Court the title of the book?”

“The New Book of Genesis.”

“The New Book of Genesis?” Asked the Honourable Datuk Paduka for just to reconfirm what he had heard. As usual, the Judge wrote down the record of the proceeding. That perhaps slowed down the pace, thought the Judge.

“Can you write in English?” asked Mr. Amir as he flicked the book, which was tagged with exhibit number HNG 10.

“Yes, I can.”

“So I put it to you that the English novel, The New Book of Genesis is actually the same with the Malay novel, The Chronicle of Neogenesis?

“Yes, both are the same.”

“Is it more accurate if you translate it as the Tale of Neogenesis?”

“That is probably right if you write the novel but it was the decision of a panel. They were more comfortable with The New Book of Genesis. The entire novel is an adaptation of the Malay version, The Chronicle of Neogenesis. At first, I also translated it as The Tale of Neogenesis. But I had to accept because it was a collective effort.”

“Did you translate it by yourself?”

“Not exactly, but I did the earlier draft.”

“Then who translated The Chronicle of Neogenesis?”

“A panel appointed by a local publisher.”

“Who were the panel members?”

“I really don’t know but I guess they are a few professors from the Department of Humanity Study, USM.”

“What make your novel astonishingly great for prominent professors in a varsity to translate for you?”

“Actually they did not translate...”

“Then?”

“The novel was translated by a working panel, consisting of expert translators of Malay and English languages.”

“Then, what were they doing in the panel?”

“They supervised the translation. Read the first draft then gave their opinions and suggestions to the editor especially in selecting proper nuances and idioms, which special emphasis on the syntax of the language when the concept of time and space-time realms are described,” uttered Dr. Wan as he rubbed his sebaceous cyst in front of the right ear. It was an involuntary movement when he was under stress. When he realized that he was anxious, he then would apply several techniques to eliminate stress. With the visualization technique, he could simply imagine places and picturesque panorama he had visited. By visualizing in his mind, he could put himself in the chosen utopia. To smell the fragrance of flowers, to breathe fresh air with positively charge particles as if he was just sitting close to a waterfall. With such diverting technique, he could increase the level of serotonin in his brain in order to gain tranquillity and elated mood to tame the ravages of adrenalin and to calm the gale of corticosteroids upon cellular carnage on various organs including millions of neural death in the brain for each amuck of stress. If such technique failed, he would chant Ya-Darr repeatedly to seek protection from the Ad-Darr[2] and all distresses would vanish. That was what he had done to preserve his precious mental faculty from ravages of memory loss, eventually getting senile before getting old.

"What is so special about The Chronicle of Neogenesis to require a team of intellectuals and linguistic experts to translate?" asked Mr. Amir to cease the voyage of the accused mind.

“Your honour, I object! The prosecutor is trying to mislead the Court,” protested the defence lawyer.

“Your honour, my question is still relevant. The novel in question has touched sensitive issues and public interest of this country,” argued Mr. Amir seriously.

“Let me answer that,” interrupted Dr. Wan Rahman. He instantly recalled the similarity of Mr. Amir’s character with Mathias from Leuconia, whom he encountered in the dream of The Chronicle of Neogenesis.

“Not necessary,” interjected the defence lawyer.

Mr. Amir could not hide his annoyance towards Dr. Wan because the accused had again interrupted the argument between counsels.

“Dr. Wan, this is not an academic forum. Please bear in mind that you are in a different stage,” said Mr. Amir in a stern voice.

“Dr. Wan would like to explain, allow him to do so,” ordered Datuk Paduka Dr. Haji Awaluddin, a Syari’ah Judge of whom the Time magazine described him as a progressive Islamic scholar who obtained doctorate in Syari’ah Law from Al-Azhar University, Egypt. But he was regarded by many fundamentalist ulamas as a secular judge. Nevertheless with his exalted characters as shown in his taqwa, the spiritual fear of Allah, he was known as an expert on Syari’ah law, had high moral standard, full of wisdom, had a praised habit of not deferring judgment, dared to submit a fair and true judgment even involving influential dignitaries; he had all the exalted qualities of a judge except for he kept smiling easily in which most judges seldom grinned. At the same time, he could be easily angry in court. The esteemed judge was an exemplary public figure, known for his refined characters with an exception of the last two; otherwise he was as a perfect Islamic judge.

“As a matter of fact Your Honour, this novel is a DBP’s project in collaboration with USM to produce great works in literature. I am one of the selected participants to attend seminars and workshops to expose us with the great literary works of arts from all continents of the globe including great Islamic literature. My novel was selected to win the first prize at regional and then at the national level. That was the reason for the academicians’ involvement in the novel as they were also responsible to give preliminary input and played a pivotal role in the finishing touch. Once the draft was completed, the manuscript was finally submitted to DBP for publication. The preliminary input and throughout supervision of the project were meant to fortify creative works of the participants which were still desirable,” Dr. Wan gave a long boring explanation especially to the ears of Mr. Amir. He had heard so many times as he could mimic word by word.

“Oh... a Nobel Laureate project!” exclaimed Mr. Amir in a deep cynical tone. Some of the crowd in the public gallery smiled especially fellow writers, academicians and DBP bureaucrats. A few covered their mouths to prevent laughter that might come out as part of public lost esteem. They still regarded that ‘the quest for a Nobel Laureate is simply like expecting a Malaysian sprinter to win a gold medal in Olympic Games. The Malaysian must be dreaming’. Dr. Wan recalled Alexis, the comic poet from the period prior to Plutarch, who used to tickle his audience with humorous metaphors and through mastering the intonation of witty phrases.

“Mr. Amir, you don’t need to display a comic mannerism like that, Your Honour......... ” The defence lawyer glanced at the prosecutor and continue to say, “grow up please... Mr. Prosecutor!”

“This is my last reminder to both of you. After this, if both of you do not display good behaviour and argue in a decent manner, both of you will spend a night with mosquitoes in a lock-up for contempt. Don’t turn mine into an Abu Nawas’ Court.”

The crowd could no longer able to refrain from laughing. No matter how powerful they tried to suppress the laugh’s centre of the brain from operating, but the roaring hilarity had vibrated throughout the court until the third sound of the judge’s mallet stopped the laughter. The crowd silenced.

“So is this a national project?” asked Mr. Amir again in cynical fashion.

“I don’t think so. Even though both establishments are under Ministry of Education, it does not mean it is a national project,” replied Dr. Wan.

“Was there any party, which suggested to you to find an idiosyncratic approach to write in order to be elevated as a great literary work of art?” asked Mr. Amir.

“It was expected for the writers to come out with eccentric creative literary works,” replied Dr. Wan.

“Dr. Wan please answer yes or no,” reminded Mr. Amir.

“Yes,” replied Dr. Wan short.

“What do you mean by an eccentric literature? Is it a literature without limitation or self-restraint?”

“The participants were encouraged to write freely with no proscription or inhibition.”

“What do you mean by inhibition?”

“Reservation,” answered Dr. Wan.

“In another words, you are completely responsible what had been written in the novel. So no institution or individual should share any responsibility except none other than you. Are you fully or partially responsible for writing the novel?”

Dr. Wan was silent. The images of Mathias from Leuconia became more apparent in the character of Mr. Amir.

“Answer it, yes or no, Dr. Wan?” stressed Mr. Amir.

“Yes.”

“Can you explain, is there any different the local from the foreign version?”

“It is the same, there are no two versions. If there are any differences, it was made by the discretion of the foreign editor as stipulated in the contract of agreement that they reserve the right to edit any portion that is not suitable for their readers.”

“In the first chapter of The Chronicle of Neogenesis, there are praises to the Allah Most High but in The New Book of Genesis, it has been deleted. In the last chapter of The Chronicle of Neogenesis, there is a verse that states, ‘He is Allah, there is no God but Him’ but there is no translated version in the last chapter of The New Book of Genesis. Knowing this, have you allowed the foreign publisher undermined your ‘iman[3]’ with any correction or protest?”

“That is within their rights.”

"Is it not also your responsibility as a writer to fight for the freedom of expression?"
“It is their right.”

“You champion the freedom of expression through the power of your pen. The freedom to write anything seems to be above the interest of the majority. Can you please tell the Court why you ignore the sensitivity of Muslims and Christians who strongly believe that the first man descended from heaven was the prophet of Adam?” asked Mr. Amir.

“What I have written is only a fiction,” replied Dr. Wan.

“But you have committed a blasphemy to Muslims by stating in your novel that the first man to exist on earth, that came out from the pool of humano-genesis was a human called Man and his companion called Mama. This will lead to confusion in public especially if the youngsters to read The Chronicle of Neogenesis. Is it right Dr. Wan for you to write such nonsense?”

“Not by stating but by writing. The novel is a creative fiction and had nothing to do with any religion,” denied Dr Wan.

“Isn’t the writer of the novel, a Muslim?”

Dr. Wan did not response.

“Dr. Wan, are you a Muslim?” asked Mr. Amir.

“Yes,” replied Dr. Wan loud.

“Were you a Muslim when you wrote the novel?”

“I’m a Muslim from birth till death,” replied Dr. Wan.

“According to your novel, the first man existed on earth is not the prophet of Adam but an ordinary human called Man. What was the status of your aqidah when creating such a character like Man? Even though the discourse is masked as a creative literature but the act is still blasphemous to the sacred belief of Islam. You should be grateful I did not press charges against you under 559/1977 Act, Federal Territories Syari’ah Criminal Offences. If found guilty, a fine not exceeding three thousand ringgit or imprisonment for a term not exceeding two years or both. The publication of The New Book of Genesis can also be prosecuted under Section 13 of the same Act. Is the content of The Chronicle of Neogenesis an insult as it brings into contempt the religion of Islam?”

“Objection, Your Honour! If my client is not charged under Section 7 and 13 of the Act 559, why the Syri’ah Prosecutor continues to threaten my client? After all, my client shouldn’t be here if not for the misinterpretation of Mr. Amir on the case,” protested the defence lawyer.

“Objection sustained,” replied the Judge short, then he continued, “Please answers the question Dr. Wan.”

“I could not help if Mr. Amir wants to interpret what he pleases. In truth, I just want to reveal in the novel the dispute between monogenesis versus polygenesis, proposed by western thinkers. In portraying the dispute through creative writing, I symbolically transform the theories into an inventive semantic of Man. In The Chronicle of Neo-genesis, the word Man comes from a Malay word, Manusia[4] whereas in The New Book of Genesis, the word Man is semantically derived from the word ‘human’. It fits both sides. The word Man is factitiously to denote the first man that ascends from the pool of humano-genesis. Epistemologically, the Man is a symbol of humanity and also semantically derived from the word human. And there are people who not only preach humanity but also profess humanity such my learned professors from Department of Humanity USM. I dedicate my two novels to them, the champion of humanity. And that is the book all about…. humanity.”

“Do you mean monogenesis as mentioned in the holy manuscript?” asked Mr. Amir.

“Yes,” replied Dr. Wan short.

“Is it true, if I put it to you that the polygenesis mentioned in your novels is meant to say that there were many first men simultaneously existed on the earth? Each of the first men would be a race in the future. In another pool of humano-genesis, there would be another first man and would become another race depending on the climate of the pool. Over a bare sky, the scorching heat of a blazing sun will burn the over-baked skin like our brothers in Africa and in the temperate when the cloud are too thick, the skin becomes white like our relatives in Central Europe. According to “The Chronicle of Neo-genesis”, regardless where are the pools of humano-genesis, the first men crawled out the pools like mud skipper fish croaking on the muddy riverbank. Therefore men are not descendent of Adam neither Cain but simply a metamorphosis of emerging creatures from a spontaneous genesis,” said Mr. Amir jokingly as he moved his arms mimicking mud skipper on the riverbank. It was affirmative, thought Dr. Wan that the spirit of Alexis, the comic poet had incarnated Mr. Amir with his amusing poetry. The Honourable Syari’ah High Court Judge hit his mallet to silence the murmur from the crowd as they were entertained by the witty phrases of the syarie prosecutor.

“Is it right or not my interpretation of polygenesis?” asked Mr. Amir.

“Polygenesis does not involve only human but all creatures too. I just highlighted the available theories. The polygenesis theory is not of my creation. Since I have written on the subject of genesis, all related to genesis are good materials for creative writing and I presented it by interweaving narrative of a chronicle with science theories so that it came out as a discourse, enriched with knowledge. Through The New Book of Genesis, I explore common aspects and scope of differences between genesis of the biblical manuscripts and genesis based on scientific knowledge. Both theology and science are artistically intertwined through metaphors. I am only a storyteller who uses bombastic words to describe a fictional Guru traversing through the dimensions of time,” said Dr. Wan.

“The important thing is whether you believe it or not? If you believe it then you are an apostate.”

The defence lawyer, who had been reprimanded by the Judge to self-refrain from making a mockery in the Court, stood up and objected the motion.

“No need of an objection, Your Honour. I accused Dr. Wan is an apostate. I have read The Chronicle of Neogenesis and The New Book of Genesis, and beyond doubt, I regarded that the accused is an apostate as he had rejected the belief of the prophets and the rasuls as mentioned in the holy Quran,” uttered Mr. Amin.

"I ask Mr. Amin to withdraw his accusation. The official charges against my client based on certain part of his the novel that he had written, is alleged to have violated 'aqidah. It does not include declaration of an apostate. The reason that my client here is to defend his novels from being banned as submitted by the Islamic Religious Council, Federal Territories to the Syariah High Court.”

“Do you know, Dr. Wan, what is the punishment of an apostate? You are fortunate in Federal Territories there is no Hudud Law, only Ta’zir Law.”

“I am not an apostate!” protested Dr. Wan.

“Riddah[5] could happen to a person with corrupted faith who utters or writes the words of kufur[6]. In Hudud Law, there is only one punishment for an apostate, death by guillotine. That’s how ‘Qanun Islam’ deals with an apostate and the act of riddah.”

“Your Honour, the Syarie prosecutor is malevolent. In order to declare riddah and an apostate, it must be done beyond doubt, on freewill and without any external threat otherwise it will backfire to the accuser. May I refer to a hadith relates by Al-Bukhari and Abu Zarr r.a. Tidak menuduh seseorang akan orang lain dengan kefasiqan atau kekafiran, melainkan tuduhan itu kembali kepadanya, jika kawannya itu tidak seperti yang dituduh.[7] Your Honour, I have evidence that my client is not an apostate. In another hadith, Rasullah s.a.w. said, Diangkat pena daripada tiga orang; kanak-kanak sampai ia dewasa, orang gila sampai ia berakal dan orang tidur sampai dia jaga[8], relates by Ahmad and Ash-Habus-Sunan. May I recapitulate to the Syarie prosecutor, ’to lift a pen’ semantically means ’it is not guilty’. It is a not-guilty verdict for three groups, children till adulthood, an insane man till rational and a sleeping man till awake. What Dr. Wan had written was from his dream, the dream of a sleeping man until awake. He wrote about his dream, nothing less and nothing more than that.”

“But the dream is a creation of Dr. Wan. Your Honour Datuk Paduka, forgive me for honestly saying, Your Honourable Judge is a Muslim, I'm a Muslim and Dr. Wan still confessing Islam as his religion, just think for a while, out of thousands Muslim lawyers in this country, why Dr. Wan chooses an infidel lawyer to represent him, who is an apostate?”

For a moment, the entire Court was in silent. Many were perplexed by the approach taken by the Syarie Prosecutor. Others were equally puzzled to what really he wanted to prove. The temporary silence ended when Mr. Amir continued his argument.

“Am I right or wrong, if I say that the Syarie lawyer, Mr. Lim Saw Hoon is an infidel? Because it is true Mr. Lim is an infidel because he confesses that he is an infidel. Hence I do nothing wrong by stating that he is an infidel whether in public or in Court. The same thing is with Dr. Wan. If the accused has characteristic features of an apostate even though he does not confess it in public, it is my duty to accuse him for being an apostate. A person can be an apostate not necessarily only through his action but also through his thinking. The mind of an apostate could be detected through his narrative and writing. What he had written in The Chronicle of Neo-genesis and The New Book of Genesis contains ideas of rejecting the sacred belief in the prophets and rasul. That is what I’m saying.”

“I objected the analogy used by the Syarie Prosecutor. What is more, he abuses the status of my infidelity and uses it to spitefully influence Your Honourable Syariah Court Judge. This is viciously nasty. Mr. Amir had malicious intention when he wrongly used the status of my infidelity to erode the impartiality our Your Honourable Court. I am a registered practising Syarie lawyer with Malaysian Syarie’ Lawyers’ Council; I hold a Master degree in Syariah Law from UIA. Since I was a student in the university, I never been insulted for my status as an infidel. On contrary, Mr. Amir should be proud that there are people like me who profess and respect Islamic Law. I request Mr. Amir to withdraw his negative connotation with malicious intention to influence the Court. Whether I am an infidel or not, Islam or not, it should not be a factor to mitigate justice from my client.”

“Indeed, Mr. Lim is an infidel lawyer who represents an apostate. The status of Mr. Lim is a truth. The Court needs to hear only truth nothing but a truth. Isn’t it true that Mr. Lim is an infidel? Isn’t it true Dr. Wan is an apostate? There is a hadith relates by Ath-Thabarani that says, barangsiapa yang murtad dari agamanya hendaklah kamu bunuh atas dia[9],” quoted Mr. Amir as he refused to withdraw his accusation tinged with malice.

The face of the Judge turned red.

"Mr. Lim and Mr. Amir, I want to see both of you in my chamber. Court adjourns for a while," ordered Your Honourable Paduka Judge. The Judge was more comfortably addressed as Paduka Hakim Dr. Haji Awaluddin. He had two ‘datukship’. It was no easy to earn double ‘datukships’. One was from the state and the other from federal.

After twenty minutes, the trio reappeared in Court. Mr. Amir seen to exchange a handshake with Mr. Lim as to many observing eyes in the public gallery, the gesture signified the withdrawal of Mr. Amir’s malicious remark. When the Judge was seated, there were still a lot of speculations on what had taken place in the chamber of the Paduka Judge. All speculations including the wildest one, dissolved when the Paduka Judge announced his decision.

“The Court has accepted Mr. Lim’s objection. The religion of Islam acknowledges the right of non-Muslim through haqqul-musawat[10]. When a non-Muslim chooses to be tried according to Islamic Law, he or she would be judged based on offences committed but not the status of one’s religion. The same is applied to those who involves in judiciary process of Islamic Law, the Court always confers equal right. Mr. Lim is a qualified person to be in this Court, he is at par with Mr. Amir. I regard personal attack on Mr. Lim is not appropriate. On Mr. Amir’s conduct, I have issued a stern reprimand. Under Islamic Law, non-Muslim Syarie lawyers received equal treatment with Muslim counterparts.”

Mr. Amir was forbidden to quiz the accused until Mr. Lim finished his cross-examination; however he is still required to presenting his final submission. To teach him a lesson, the Paduka Judge had not allowed Mr. Amir to utter any objection while Mr. Lim’s cross-examination. It was a kind of retribution to re-educate Mr. Amir.

“Dr. Wan, can you tell the Court how you end up with the idea to write ‘The Chronicle of Neo-genesis’?” asked Mr. Lim.

“The idea came about when the government announced the implementation of English as a medium of instruction to teach science and mathematics in all Ministry of Education’s schools,” replied Dr. Wan. Mr. Lim did not expect that kind of answer from Dr. Wan. Mr. Amir was jolted in disbelief. The issue was not discussed even during his interrogation. He wanted to put on an objection but the ruling of the Paduka Judge tied his tongue. He had to swallow it in distress.

“How has the government’s decision affected you?”

“Indeed, it has affected me. I was educated entirely from primary to tertiary education in Malay language. Nevertheless, I could understand the government intention, being pragmatic to face the huge waves of globalization, hoping to tame the waves with crash implementation. The blamed waves cause panic amongst local educationists who favour English in teaching science and mathematics even at the primary one level. The Malay language is no longer fit to teach science and mathematics. That has saddened me but the government seems serious and determined in implementing it and there is no chance of looking back, in other words forgetting the foundation and philosophy of National Education System. Our forefathers who formulated The Philosophy of National Education were former teachers who joined politics to fulfil national aspiration. But now, a lot of corporate players, bankers and contractors turn politicians. They have taken a pragmatic approach to side globalization than nationalism. Such action is like to remove the soul of Malay language from its people. I was brought up in the spirit of “Bahasa Jiwa Bangsa[11]” of Syed Nasir and the best way to register my silent protest is through writing the Chronicle of Neo-genesis. For thirty years, DBP in collaboration with local scientists and mathematicians toiled in hardship to create its terminology but now all prior efforts are wasted and history has proven that the language had been used widely in all levels of education in order to elevate Bahasa Melayu to be a respected world’s language. With the implementation of the new policy, thousands of BM scientific terminologies will become an archived language. The terminologies will be obsolete. Millions of ringgit was spent to develop it, not to mention man-hours of thought to create the terms by the language activists, solely to uphold BM as the language of knowledge. To make sure the terminologies are not forgotten, I use the terms in a satire novel to give my last respect to the demise of the scientific Malay language. The satire novel is written in old Malay language to indicate that the terms are going to be forgotten,” said Dr. Wan in a long discourse.

"In another words, it is not your intention to undermine the sensitivity of Muslim in this country. Isn’t it?” asked Mr. Lim. He was quick to cover up the whole ordeal. It was simply a misunderstood issue.

“Obviously no.”

“The characters in the novel are factitious, aren’t they?”

“Yes, they are.”

“Isn’t it true that the narrative in The Chronicle of Neo-genesis comes entirely from your dreams?”

“Yes, it is true.”

“Have you taken any kind of drugs while writing?”

“I have never taken any.”

“Before you write, could you tell the Court what the usual thing you do?”

“Usually, after my ‘fardhu’ prayer, I have an intent prayer followed by dzikir. I will dzikir until I fall asleep. When I wake up, I would write but at times, I would find a piece of paper and a pen with a discourse on it with my hand writing.”

“Who has suggested you to write in such manner?”

“A number of professors who conducted courses, seminars, and workshops at the writers’ meet suggested it to us. In fact, Professor Dr. Jaafar Sulong, who is a co-editor of The New Book of Genesis, advised us to follow great Islamic writers and poets such Mohammad Iqbal, Hamzah Fanzuri, Umar Khayyam, Amir Hamzah and others. While Professor Dr. Hong taught us how to meditate in order to produce beta-endorphin and to generate theta waves during writing process. I have been practising their advice.”

“Do you think certain parts of your novel, which was written in semi-conscious state and stupor, have deviated from ‘aqidah?”

“No. I only quoted issues from my dreams. It doesn’t mean I believe it.”

“So, you don’t believe on what you have written?”

“A part of it?”

“There are parts that you don’t believe and there are parts that you do? Am I right?”

“Yes.”

“So, Dr. Wan, I put it to you that you do not believe that the first man existed on the earth is the character you invented in your dream, ascending from the pool of humano-genesis?”

“Yes.”

“If you do not believe, why did you write it anyway?”

“I write something that I remember from my dreams. Dreams are always gibberish. But I do believe that what we read and exposed off would appear in our dreams, sometimes no longer in its original form and most of the times it manifests in distorted versions. And from these distortions I wrote the novels, which caused a stir in public.”

"While you were writing the novel, were you an apostate?"

“I‘ve never been an apostate, be in a split second.”

“Your Honourable Judge, I have no further question. I have completed my cross-examination.”
The Paduka Judge looked at his watch as he glanced at the Court’s Officer. He then decided the time for tomorrow’s submission.

The very moment for the Judge left the courtroom, immediately the journalists rushed to the door. Each had different perspective on the case. It was up to them how to manipulate the wording of headlines. The local journalist of national newspaper highlighted a hidden agenda by the novelist of ‘The Chronicle of Neo-genesis, who admitted in court of opposing the implementation of English in teaching science and mathematics. The sensational tabloid’s reporter left hastily with imagination of front page headline, “Dr. WAN MURTAD”, whereas its’ English version of the same tabloid flashing, “DR. WAN AN APOSTATE”. While foreign journalists were getting ready with drafted news, “JAILED FOR WRITING A NOVEL”, despite the judgment of Syri’ah High Court was yet finalised. There was not a single foreign journalist who wrote an article entitled, “MALAYSIAN ISLAMIC COURT RECOGNIZES FREEDOM OF EXPRESSION: NOVELIST ACQUITTED.”








[1] Threat.Opression.Persuasion.Induction.
[2] The Distresser; He Who creates that which makes one despondent.

[3] Spiritual conviction. Iman originated from amana, meaning that a person who is at peace with God and his lovers.
[4] It means human in Malay.
[5] Riddah is an act by a Muslim adult who proclaims rejection of Islam on his own will without any threat.
[6] Infidel
[7] No accusation of infidelity upon any person by another, unless and until proven otherwise, it should rebound to the accuser.
[8] Declared not guilty for three people; children till adulthood, madness till sanity and a sleeping man till awake.
[9] Whoever is an apostate from his religion, you should put death upon him.
[10] All men are equal under Islamic law; there are no different treatment for skin colour, culture and belief.
[11] The language is the mind-soul of a nation,

PUSARA BAHASA

Pusara Bahasa

Di pusara bahasa
Tiada ratapan mengiringi
Pada wafatnya di keris globalisasi
Yang menikam rohnya mati
Meninggalkan balu bangsa
Tanpa jiwa
Tanpa bahasa

Wafatnya Bahasa Melayu
Sebagai bahasa ilmu
Di iringi sorakan berpesta
Para anglofilik yang membaca
Doa kemangkatannya
Dalam bahasa Permaisuri Inggeris Raya
Tertera di batu nesannya
R.I.P . (1957-2002)

Pembunuhan Bahasa Melayu
Sesuatu yang perlu
Konon demi Melayu mahu maju
Kerana keramat siasahnya yang telah pupus
Bahasa Melayu telah dihapus
Oleh anglofilik Melayu yang rakus
Bahasanya dijual , korpusnya dikambus.

Di pusara terbiar roh bahasa merintih
Dosa apakah hingga Bahasa disisih
Tiada Melayu berasa sedih
Bahasanya dibunuh dengan tragis
Sorak sorai memertabatkan Inggeris
Tega membiarkan Bahasa Melayu menangis
Di Pusara Bahasa
Tanpa taburan bunga-bunga jasa
Apa lagi rinjisan air mata.

Selamat Tinggal Bahasa Melayu
Semoga rohmu tetap hidup selalu.


Subang Jaya, Selangor
22 Mei 2009.

KISAH KOSONG

Bab 0. Kosong.


Sungguh pun telah banyak kali diperingati, masih ramai yang belum menyedari bahawa kosong itu bukan sekadar angka. Dulu sebelum dia mengenali kosong sedalam kini, dia pun beranggapan demikian. Melulu angka. Kalau sekadar angka, tentunya ia hanya layak dipanggil sifar. Jelas, sifar ialah angka yang tidak mempunyai sebarang magnitud. Tiada nilai positif atau pun negatif. Maka sifar itu, dalam maksud ini, sama dengan kosong. Bahasnya. Tetapi kosong itu tidak sentiasa bermakna tidak ada. Justeru sebaliknya, kosong itu bisa ada. Ada dan tiada ada pada kosong. Lebih jauh daripada itu, kosong tidak bersifat sekadar sifar atau nol. Secara semantik, maknanya lebih luas dan mendalam daripada sifar. Betapa sekali pun sifar diolah dalam penampilan naunsa persuratan, seseorang penulis tidak mungkin mengungkap ‘kesifaran minda’ kerana sifar itu tidak selalu dapat menganti kosong sesuka lidah yang ingin bermadah.

Setelah sekian tahun meneliti, kosong ternyata memberi makna yang cukup mencabar. Kosong itu, menurutnya, angka ajaib. Tanpa kosong tiada akan wujud matematik. Matematik itu, katanya, juga sains. Sains yang memperkatakan angka, kuantiti dan ruang. Jadi matematik itu tidak lengkap jika ianya tidak memiliki kosong. Menurut ahli matematik, semesta itu adalah ekspresi matematik. Kononnya tuhan berbahasa dalam teorem matematik. Kenyataan yang tidak dikongsi bersama biologis dan para pengkaji genetik. Mereka mendabik minda bahawa tuhan bertutur dengan bahasa genetik pula. Pasti tuhan itu multi-linguist. Pada yang percaya padaNya, Dialah pencipta segala bahasa. Sehingga tidak perlu mempertikai bahasa apa yang Tuhan gunakan, bahasa gen atau bahasa matematik. Kerana dia pejuang kosong, dia hanya nampak kosong sebagai suatu entiti yang punya pengaruh dan kuasa. Matematik tanpa kosong, katanya, ibarat lautan tanpa penghuni. Kendati pun, sains tidak akan selesa tanpa kehadiran kosong dan segala sifat-sifat jatinya. Mana kala semesta tanpa kosong pasti menghilangkan kewujudannya. Mengapa tidak; titik sifar paling mutlak itu memulakan Ledakan Raya yang menciptakan semesta. Di titik sifar itulah pula berakhirnya kiamat ala sesetengah ahli fizik-nuklear. Jadi kosong itu, menurutnya, yang awal dan tentu pula yang akhir.

Maka kerana keajaiban angka kosong atau sifar itu, seluruh dunia sepatutnya menyatakan atribut kepada Al-Khwarizim, ahli matematik Persia di zaman kegemilangan keilmuan Islam yang meletakkan kosong pada landasan yang betul. Tanpa sumbangannya, tamadun Barat tidak akan mengenal angka kosong. Sayang, perakaman rasa terhutang budi amat jarang sekali diketengahkan dalam kebanyakan wacana seolah-olah ingin menghapuskan sumbangan besar kosong terhadap kemanusian. Peradaban Greko-Roman mengembangkan matematik mereka tanpa angka kosong. Kosong tidak diberi lambang oleh ilmuan matematik Greek hingga dibiarkan kosong tanpa sebarang simbol. Itulah bahasan orang yang ingin memperkecilkan kosong. Kosong itu tidak penting. Greek dapat membina Parthenon tanpa mengenal angka kosong. Melalui kalkulus, cendikiawan Greek mengetepikan kosong. Sebab itu, kosong diperkecilkan sumbangannya, menurut sesetengah pedebat. Tamadun besar dunia pernah wujud tanpa kosong. Demikian bahasan mereka. Dia tidak setuju sama sekali. Bukan kerana namanya sama dengan kosong. Tetapi kerana kosong itu banyak dan besar sekali sumbangannya pada kemanusiaan.

Memang benar pada umumnya, kosong itu sama dengan sifar. Tapi ada kala, ianya tidak. Apa lagi bila kosong itu menjadi dia; bukan lagi ia. Bagi dia, sampai mati pun tidak boleh berpisah dengan kosong. Ada kuasa magnet padanya. Ke mana saja dia pergi, kosong sentiasa ikut, terus lengket pada dirinya. Meskipun kosong itu selalu disalah anggap, kononnya tidak berharga. Kosong itu baginya cukup unik. Tempo-tempo, kosong itu mampu juga mengundang rasa kecewa yang bukan main. Kosong, bukan sahaja terbatas pada angka yang kerap dibawa balik pasukan bola sepak negara dalam satu dekad kebelakangan. Saku kosong pada suatu titik hidupnya hanya mampu mengisi air kosong ke dalam perut kosongnya. Untung masih ada warung-warung yang membenarkan dia mengisi buku 555 dalam bentuk kredit, perut kosong dilenyapkan dengan makanan pasca-bayar. Hujung bulan, tentunya. Bila mengenang kosong, kadang-kadang memilukan. Kadang-kadang memegunkan. Kadang-kadang menakutkan. Kadang-kadang juga, pengalaman dengan kosong tidak enak dibuatnya. Biarpun demikian, kata kosong itu saban sarapan mendampingi kopi O menjadi kopi O kosong yang bakal membuat dirinya ceria dan aktif sepanjang hari. Kemudian, pada usia separuh abad, kosong dan O, yang kebetulan berkongsi simbol (untuk membezakan, kadang-kadang kosong dipaksa pakai selepang), menjadi begitu akrab dengan dirinya apabila doktor yang dikunjunginya mengesahkan dia seorang pesakit pra-diabetes. Jadi teh O kosong, air ais kosong, milo o kosong menjadi pilihan minuman di masa makan. Profesor Kosong dapat melihat bagaimana kuasa kosong itu mampu mencegah seorang pra-diabetes daripada menjelma menjadi pesakit diabetes tegar. Sesungguhnya dia sentiasa menyedari, kosong dan konsep kosong itu jauh lebih bermakna daripada apa yang tersirat dalam sekilas pandang pada bentuk lahiriahnya.

Nyata sekali dalam pemikirannya, kosong itu tidaklah sekosong angkanya. Fikiran kosong, pemikiran kosong dan pemikiran mengenai kosong itu tidaklah sama. Ketiga-tiganya tidak sama dalam sifat dan tabii kosongnya. Tentu ada isinya di sebalik setiap kosong dan kekosongan. Sungguh keliru bila mengatakan kosong itu tidak memilikki nilai. Contohnya, dibandingkan dengan negatif satu, kosong itu punya nilai. Kosong itu lebih besar nilainya daripada sebarang angka negatif. Sebaliknya, kena gaya, kosong dapat berubah menjadi angka yang tidak terhingga bila ia bercantum dengan satu dan menambah jumlah kosongnya. Atau kadang-kadang, kosong itu boleh menggambarkan kekayaan yang luar biasa dan ketidakterkiraan yang berganda-ganda. Ada kalanya, kosongnya orang miskin itu lebih kaya daripada jutawan. Jutawan yang berhutang berjuta-juta, apabila dihisab, liabilitinya melebihi asetnya, maka saku kosong si miskin itu lebih kaya daripada sang jutawan yang berlebih hutang. Namun jutawan sebenar akan terus menambah kosong untuk menjadi bilionir. Dan seterusnya.

Ada yang mengatakan kosong itu angka mati. Sendirian, kosong itu angka sepi. Angka yang tidak mampu berdiri sendiri. Tetapi bila ia berdampingan dengan pasangannya ternyata ianya hidup. Hidup berganda dan menganda nilainya menjadi bertambah besar dengan hanya menambah jumlah kosongnya. Kata punjangga, sejuta kosong tiada erti tanpa satu. Satu itu Esa. Allah yang satu dan Esalah yang membuat kosong mempunyai erti dan bermakna. Satu duduk di hadapan kosong dapat membuat kosong melampaui infiniti.

Menurut pengkaji, angka kosong tidak dikenali oleh tamadun purba. Tembok Besar Cina pernah dibina tanpa jurutera-juruteranya mengenali angka kosong. Mereka menyedari wujudnya kosong tetapi tidak mencipta simbol untuk angka kosong itu. Roman dan Greek pun serupa. Begitu juga tamadun Aztec dan Maya. Kosong dilupakan seolah-seolah tidak berguna untuk tamadun mereka. Apa ada pada kosong, kata Socrates.

Tidak semua orang menyetujui, kosong itu sepi dan mati. Ada kalanya pula kosong itu menandakan suatu kemerdekaan. Ah, dia selalu diperleceh kerana terus membela kosong. Dalam satu perbualan, dia pernah ditanya atas kenyataannya itu. Kosong menandakan kemerdekaan.
“Bagaimana mungkin angka kosong boleh menandakan kemerdekaan atau boleh dikaitkan dengam sebarang aspek kemerdekaan?”
“Anda tak nampak kaitannya?” Tanya Profesor Kosong.
“Kosong itu tidak ada apa-apa sedangkan merdeka maknanya bebas. Saya tidak lihat kaitannya. Kosong dan bebas.”
“Anda keliru bila membatasi erti kemerdekaan itu terhad pada sintaksnya sahaja.”
“Apa maksudnya merdeka Profesor Kosong?”
“Yang dimaksud ialah kemerdekaan kewangan.”
“Cakaplah, bebas hutang. Nak sedap cakap aje.”
“Sama sahaja. Merdeka atau bebas. Untuk hidup canggih kita perlu berhutang. Hutang pinjaman rumah, kereta, plasma TV, komputer, kad kredit dan segala peralatan elektrik. Kita diikat dengan belunggu hutang.”
“Lari kat tu pula.”
“Yalah, kita ini hamba hutang. Tidak merdeka. Kita bekerja untuk membayar hutang dan membebaskan kita daripada hutang.”
“Aku masih bayar hutang pinjaman pendidikan.”
“Dah bekerja berpuluh tahun, masih tak habis bayar. Itu bererti kau belum merdeka. Kau masih lebih kecil dari angka kosong.”
“Pandailah kau mau memenangkan kosong.”
“Cuma bayangkan perasaan kau ketika kau menerima penyata akaun pinjaman rumah bila ianya menunjukkan angka kosong tercetak di barisan terakhir pada hari kau membayar ansuran terakhir. Bagaimana persaaan kau?”
“Lega.”
“Ya, lega dan puas, bukan? Bermakna bebas dan merdeka dari belenggu hutang. Dalam kata Inggeris, finanacially independent. Lihat bagaimana kosong dapat membawa kebahagiaan dan kepuasan malah suatu kejayaan. Kejayaan untuk mencapai angka kosong. Sasaran setiap penghutang yang beretika adalah kosong. Secara sah, dinyatakan bebas sebagai hamba hutang dilambangkan dengan angka kosong. Detik pencapaian angka kosong itu menjadi matlamat dimana kosong menjadi piala kemenangan. Di Malaysia sahaja, berjuta-juta orang mengejar angka kosong, namun beratus-ribu pula gagal mengejar angka kosong.”
“Siapa pula yang gagal mengejar kosong. Kau ingat gadis-gadis itu mahu mengejar Kosong. Mereka tak pandanglah kau, Kosong maupun angka kosong.”
“Aku katakan beratus ribu yang gagal mengejar atau menuju ke angka kosong.”
“Tadi juta sekarang beratus ribu. Yang mana betul?”
“Yang mengejar kosong itu berjuta-juta tetapi yang gagal mencapai angka kosong beratus-ribu jumlahnya. Malah saban hari berbilion-bilion manusia, organisasi, korporat malahan kerajaan-kerajaan pun mengejar kosong.”
“Ah, kau merepaklah. Hanya mau membela nama kamu.”
“Lihatlah nama penghutang yang diisytiharkan bankrap. Mereka itu gagal mencapai angka kosong. ”
“Bagaimana pula kerajaan-kerajaan yang mengejar kosong?”
“Kebanyakan kewangan kerajaan-kerajaan di dunia beroperasi dalam defisit. Saban tahun mereka cuba mengurangkan jurang defisit mereka. Defisit kewangan akan berakhir bila mereka berjaya mengurus kewangan sehingga mencecah angka kosong. Sebab itu kosong itu agung.”

Demikianlah caranya Profesor Kosong membela citra kosong itu. Dia kerap juga dalam sesi omong kosong di kafetaria dan dulunya di warung, mengulangi bagaimana dia memperolehi namanya itu. Kosong Bin Kasim. Kadang-kadang, ada kawan yang sudah dengar, Profesor Kosong lupa. Dia kerap mengulangi ceritanya. Ada kawan yang cepat memotong agar dia jangan mengulangi semula cerita sedih itu. Kawan baru, sebelum mereka bertanya, dia akan beritahu tentang bagaimana dia memperolehi nama seunik itu.

Cerianya panjang. Tetapi dia gemar memberi versi pendek. Pada hari dia dilahirkan, ibunya meninggal dunia akibat komplikasi bersalin. Urinya tertinggal di dalam rahim. Perdarahan rahim terlalu banyak. Dalam keadaan kelam-kebut itu, bapanya ditanya apakah nama yang hendak diberikan. Tetapi fikiran ayahnya lagi kusut. Barangkali ayahnya menjawab, kosongkan. Maksudnya, dia belum ada nama untuk anaknya itu. Dia lagi serabut dan tegang. Tidak boleh berfikir. Namun petugas yang mendaftar tidak mendengar imbuhan ‘kan’, hanya mendengar perkataan kosong. Rupa-rupanya sepanjang hayat dia merana kerana nama Kosong itu. Sering disembunyikan perasaan merananya itu. Dia sedia tahu dia tidak boleh berpisah dengan kosong. Daripada terus merana kerana nama, dia berfikirkan positif lantas kerap menghibur orang dengan nama ‘Kosong’nya itu.

Beberapa tahun selepas ibunya meninggal dunia, ayahnya mengikuti jejak ibunya kembali ke rahmahtullah. Tinggallah Kosong keseorangan sebagai anak yatim lagi piatu. Kebetulan pak cik dan mak ciknya tidak ada anak. Sebelum meninggal, semasa masih ayah lagi sakit, dia sudah menyerahkan penjagaan Kosong pada mereka. Sebab itu dari kecil seusia tiga tahun, dia sangat akrab dengan kosong. Baik dengan namanya maupun maknanya.

Seperti kanak-kanak lain di zamannya, mereka tidak pergi tadika, taska maupun taski. Di sekolah rendah, semasa darjah satu, budak-budak belum mentertawakan namanya. Mereka belum mengenal kosong. Darjah dua bermulalah gurauan yang paling tidak disenanginya. Tiap kali namanya dipanggil, pasti akan diikuti gemuruh ketawa dari kawan-kawan sedarjahnya. Lambat laun dia terbiasa dengan gelak ketawa dan senda gurau kerana keistimewaan namanya. Malah dia, entah bila, mencipta ikonnya sendiri. Dengan membulatkan jari telunjuknya bergadingan dengan lentikan ibu jari, ikon kosong selalu dipaparkan pada khalayak. Dia akan menjulang ikonnya ke udara, dari geram bertukar dengan lambang kemegahan pada simbol kosong itu.

Di tingkatan satu, guru kelas cuba mengatasi gurauan rakan-rakannya dengan memanggilnya ‘K’. Namun ‘K’ tidak betah bertahan di lidah rakan-rakan sekelas. Konsonan ‘K’ itu gagal mengganti Kosong. Mereka lebih gemar memanggil Kosong. Di universiti, dia memperkenalkan dirinya dengan panggilan Kay namun rakan-rakan di kampus lebih selesa memanggilnya dengan Kosong.

Akhirnya dia menyedari penggantian nama tidak menyelesaikan masalah interaksi sosial akibat keunikan namanya, dia pasrah pada keadaan. Di sebalik kepasrahan itu, rupa-rupanya timbul kekuatan dari dalam dirinya sendiri. Kekuatan itu seolah-olah menjana pembinaan kematangan. Dan kematangan yang menjelma itu kian kukuh dalam dirinya hingga bertahta teguh dalam keperibadiannya. Dia bukan sekadar menerima hakikat yang dia tidak mungkin berpisah dengan Kosong sebagai identiti namanya, dia malah berjaya mengangkat nama itu ke satu tahab kemaknaan tertinggi. Kosong itu dinaik taraf di puncak perlembagaan dirinya menjadi kukuh dan teguh tanpa ada peluang kepada sebarang kalimat yang mampu menjatuhkan keagungan nama kosong itu dalam dirinya. Dia terus mengangkat kosong ke aras kehebatannya yang terjulang. Kosong itu unik dalam penampilannya. Kosong hanya memerlukan satu untuk menjadi sepuluh. Dengan cuma bergandingan dengan satu dan menambah kosongnya, dari sepuluh menjadi seratus. Tambah terus kosongnya menjadi seribu, satu juta, satu bilion, satu trilion dan satu .......

Sebab itu kemudiannya dia jadi kagum dengan angka kosong. Semasa kecil dan remajanya dia segan kadang-kadang benci dengan nama itu. Sejak berjaya membina kematangan keperibadian, persepsinya terdadap kosong berubah sama sekali. Dia malah menambah misinya untuk merubah persepsi orang lain terhadap kosong. Betapa hebatnya kosong itu. Kosong itu rupanya cukup berkuasa. Kuasa kosong itu begitu besar dengan hanya bergabung dengan angka satu dalam domain binari, kosong berperanan besar dalam dunia digital. Jika pujangga yang mempercilkan kosong dengan bermadah, ‘sejuta kosong tiada erti tanpa satu’, berada dalam domain binari, maka dia perlu menarik balik cemuhannya. Dalam domain binari, kosong memilikki kuasa dan berat yang sama dengan satu. Hilangnya satu kosong sahaja mampu memperok-perandakan satu dunia. Dunia siber adalah buatan dan aplikasi sistem binari yang menangkat angka kosong sama berat dengan angka satu. Kosong berkongsi keangungan dengan angka satu. Dunia elekronik dan siber bergantung pada sistem binari yang menagungkan hanya dua angka; satu dan kosong. Sistem binari 101011001000110011100010 itu menjadi asas cip elektronik yang membawa kita masuk ke alam maya, separuh maya dan malah alam nyata dengan segala realitinya. Angkasaraya tidak mungkin diterokai tanpa penyertaan kosong dalam sistem binari. Belum lagi disebut peranan kosong dalam pencaturan kuasa ketenteraan cukup menakutkan. Dengan keamanan dunia sebagai alasan, kosong diperalat untuk mengendali peluru berpandu antara benua yang mampu membawa kemusnahan total pada bumi itu sendiri. Demikianlah besar kuasa kosong itu. Baik maupun buruknya.

Orang Melayu, menurut Profesor Kosong, gemar menekankan kosong daripada aspek negatifnya dalam pelbagai simpulan bahasa. Menziarahi anggota keluarga dengan tangan kosong selalu dihindari. Pada orang yang suka bercakap dan mencanangkan idea pecisan, mereka dipanggil tin kosong. Cakap-cakap kosong dimaksudkan perbincangan yang tidak mendatangkan faedah. Bila seseorang belum mempunyai teman hidup, dia masih kosong. Tentu kosong yang terakhir ini bermaksud sepi dan berseorangan. Namun metafora modern memperlihat keunikan kosong bila digandingkan kosong dengan perkataan yang berkonatasi negatif, ia mungkin bertukar menjadi sebagai juara yang dimuliakan. Dengan gandingan ini, kosong tiba-tiba memiliki gagasan dan wawasan besar. ‘Zero defect’ kecacatan sifar menjadi sasaran syarikat-syarikat multi-nasional yang berjaya meningkatkan keuntungan sambil bermegah dengan sijil waranti melebihi lima tahun atas perlaksanaan kecacatan sifar itu. Dengan rajin dan tekun, gadis-gadis Melayu yang berkerja dengan kilang-kilang semi-konduktor dilatih dengan jayanya menyempurnakan misi dan inspirasi organisasi dengan menepati sasaran kesalahan sifar. Tiada produk akhir yang ditolak kerana ketidaksempurnaannya. Mereka dilatih menjadi unsur dalam sistem yang menobatkan kesempurnaan. Suatu penurunan kualiti unggul yang dianuti oleh pekerja-pekerja bawahan sambil mencerminkan perwatakan individu pengurusan yang baik. Dengan lebih luas lagi, golongan perfectionis baik yang menerajui korporat maupun organisasi profesional dan juga sektor awam, akan mengungguli kesalahan sifar sehingga angka kesalahan yang bernilai kosong itu akan membuat kerugian dapat dielakkan, bangunan tidak runtuh, kapal terbang tidak jatuh, cerun bukit di kawasan perumahan atau di lebuhraya tidak runtuh, paip air tidak bocor di siling bangunan baru kerajaan maupun di bangunan Parlimen yang baru diselenggara berjuta-juta ringgit, pesakit tidak dipotong kaki dan payu dara yang salah, beratus-ratus pelajar ciribirit dan sakit perut akibat keracunan susu percuma dan lain-lain lagi. Betapa hebatnya dunia ini bila andaikata kita hidup mengamalkan kesalahan sifar. Di sektor awam kosong dapat menyumbang kepada persepsi dan penilaian orang luar terhadap indeks kebobrokan sesuatu negara. Cuba bayangkan apa jadinya bila kosong berganding dengan rasuah, jenayah dan kemiskinan. Kosong rasuah atau rasuah kosong menjadi idaman BPR. Barangkali tutuplah kelak organisasi itu. Bila Malaysia mencapai korupsi kosong kita mampu mengungguli negara-negara Eropah atau jiran selatan kita; nama Malaysia dijulang pujian dengan kaitan angka kosong itu. Kosong yang dimuliakan. Demikian juga dengan ungkapan Kosong Jenayah. Apa lagi dengan kemiskinan sifar. Kini kita masih bergelut dengan setinggan sifar. Lebih hebat lagi bila mencapai kematian sifar. Utopia apakan itu jika tercapai Kematian Sifar. Profesor Kosong sangat berminat untuk berkongsi pemikiran mengenai utopia itu dengan timbalannya Dr Ada.

Sedikit sekali orang beranggapan kosong itu suci. Bagi Profesor Kosong, kekosongan yang berisi itu merupakan adhidharma. Menikmati zat kekosongan itu adalah suatu kesedaran dalam penyatuan segala unsur. Nikmat kosong hanya terhirup dalam penyucian jasad di kala jiwa dan roh menjadi kosong-plong dalam peringanan jasad yang akhirnya menemukan titik kosong. Setiap yang terfikirkan itu; kosong - yang memerlukan isi dan pengisian. Namun titik kosong itu suatu utopia tanpa sejuta warna, tanpa lara menemani deria sesentuh rasa dan haruman wangian yang mengusik bau syahdu dan tiada getaran nada yang mengasyikkan di gegedang telinga. Suatu maya tanpa kedunguan, kebodohan maupun kepintaran atau keserbatahuan. Kosong mutlak yang sebegitu tidak tercabar. Itulah kosong yang suci, menurut Profesor Kosong. Jiwa yang kosong tidak mungkin mencapai titik kosong itu. Jiwa kosong tidak punya makna pada jasad yang berisi. Apalagi bila jasad itu memilikki roh yang kosong. Roh kosong ada dwi makna atau lebih. Dia tahu jangan diusik roh kosong itu kerana ia atau dia punya kuasa kosong tersendiri yang amat dahsyat.