Triyanto Triwikromo holds a Master’s Degree in Literature from Diponegoro University, Semarang. He teaches Creative Writing at his alma mater and is the managing editor of the Suara Merdeka Daily. His poems have appeared in the bilingual Australian publication Mud Purgatory, (2008) and the collection, Pertempuran Rahasia (Gramedia Pustaka Utama, 2010).

Triyanto has written several collections of short stories, Rezim Seks, (2002), Ragaula (2002), Sayap Anjing (2003), Anak-anak Mengasah Pisau/Children Sharpening the Knives (2003, bilingual), and Malam Sepasang Lampion (2004). His short story collection, Ular di Mangkuk Nabi (Gramedia Pustaka Utama, 2009), received the 2009 Literary Award of Pusat Bahasa (Language Center). Celeng Satu Celeng Semua (Gramedia Pustaka Utama, 2013) is his most recent collection of short stories.

In 2005 and 2007 he participated in the Utan Kayu International Literary Bienale. In 2005 he also participated in Wordstorm: Northern Territory Writer Festival in Darwin, Australia and from January to February 2008, in Gang Festival and literature residency in Sydney, Australia. Some of Triwikromo’s poems and stories have also been translated into Dutch, English, French, and Swedish.

“Wali Kesebelas” first appeared in Koran Tempo (January 15, 2012). Revised version copyright © 2013 by Triyanto Triwikromo. Published with permission of the author. Translation copyright © 2013 by Indah Lestari.

***

 

Wali Kesebelas

Para utusan Lurah Lading Kuning ingin membunuh dan membuang mayat Syeh Muso ke laut. Tetapi Syeh Bintoro ingin menunjukkan kepada warga kampung betapa sang penebar ajaran sesat hanyalah seekor anjing busuk…

Dia bukan pewarta agama. Dia juga tak pernah mengajak penduduk di kampung yang setiap senja tiba menjadi surga bangau itu mengaji di masjid. Tiba-tiba saja warga memanggilnya sebagai Syeh Muso. Dia tidak bisa berjalan di atas air, tetapi dalam bisik-bisik di kampung nelayan itu, dia dapat menyibak air laut dengan tongkat. Dia bisa berjalan di dasar laut dan dinding-dinding laut yang terbelah itu membuat dia seperti berada di dalam kolam ikan raksasa.

Tak hanya dianggap memiliki semua mukjizat yang bisa dilakukan oleh Nabi Musa, seorang warga pernah menceritakan dengan rinci, Syeh Muso juga pernah ditelan semacam naga, semacam kerbau laut, atau hiu raksasa, dan tak mati meskipun telah berada di setiap perut hewan itu sehari semalam. Karena itu warga yakin Syeh Muso itu sesungguhnya Nabi Yunus yang diutus menyelamatkan kampung dari kehancuran dan kemungkaran.

Bukan hanya itu. Pada saat berada di perut hiu atau di dasar laut yang diapit oleh dinding-dinding laut yang terbelah, Syeh Muso, dalam perbincangan kanak-kanak, bisa bercakap-cakap dengan segala ikan dan satwa air lain. Tentu sebagaimana Nabi Sulaiman, dia bisa berbicara dengan berbagai burung, aneka unggas, hewan-hewan melata, kerbau, sapi, kambing, dan segala satwa yang berkeliaran.

“Apakah Syeh Muso menceritakan kehidupan kita kepada para ikan?”

“Tidak. Ikan-ikan terbanglah yang menceritakan penderitaan mereka kepada eyangku. Mereka bilang manusia makin rakus. Dulu mereka tak pernah mau memakan ikan terbang tetapi sekarang ikan terbang pun dibakar sepanjang malam,” kata Azwar, lelaki kencur, cucu Syeh Muso kepada teman-teman sepermainan.

“Waktu berada di dalam perut hiu, apa yang dilakukan Eyang Muso?”

“Eyangku mengajak insang dan seluruh benda yang bisa bergetar berzikir memuja Allah,” jawab Azwar lagi kepada bocah-bocah kecil lain yang sangat ingin memiliki eyang sakti sedigdaya Eyang Muso, “Kata ayahku, eyangku juga bisa terbang dan menghilang.”

“Apakah Syeh Muso terbang dengan buraq?”

“Tidak. Eyang terbang dengan sarung.”

“Apakah ia menghilang seperti hantu?”

“Tidak. Eyang menghilang seperti Pangeran Diponegoro.”

Karena bisa terbang dan menghilang, beredar kabar setiap saat Syeh Muso bisa shalat di Masjidil Haram atau sekadar i’ktikaf Masjid Nabawi. Malah karena ditengarai oleh penduduk Syeh Muso menciptakan kampung dan membangun masjid hanya dalam tujuh hari, dia dihormati sebagai Wali Kesebelas. Tentu ada penjelasan mengapa lelaki santun yang sepanjang hidup menanam bakau di tanjung yang setiap saat digerus abrasi itu disebut sebagai Wali Kesebelas. Di Tanah Jawi, kau tahu, riwayat kewalian hanya berhenti di kemuliaan Walisongo. Hanya di tanjung penuh kadal buntung ini, bertahun-tahun kemudian, didongengkan pada malam menjelang tidur para bocah, hiduplah Wali Kesepuluh yang kebal seluruh senjata dan jago silat. Sang wali sakti itu bernama Basir Burhan. Dia memiliki saudara kembar bernama Said Barikun yang lebih dikenal sebagai Syeh Muso atau Wali Kesebelas.

Basir Burhan atau Syeh Bintoro tinggal di kawasan yang dulu dikenal sebagai Istana Raden Fatah. Dia hanya datang pada setiap Jumat untuk menjadi khatib. Dia tidak pernah memperbolehkan Syeh Muso menyampaikan satu ayat pun kepada warga. “Begitu satu ayat ia sampaikan di masjid, tanjung ini akan tenggelam,” kata Syeh Bintoro yang menganggap seluruh perkataan yang muncul dari mulut santun Syeh Muso sebagai ajaran sesat.

Syeh Muso memang tak pernah menjadi guru. Akan tetapi segala tindakan Wali Kesebelas ini dianggap sebagai semacam teladan yang patut ditiru. Karena dia tidak pernah membunuh bangau, maka penduduk menganggap bangau sebagai satwa suci yang tak layak disakiti. Karena dia selalu menanam bakau sepanjang waktu, maka penduduk menganggap haram merusak atau mematikan pohon penghalang ombak itu.

Akan tetapi tak semua tindakan Syeh Muso bisa ditiru dengan mudah. Meskipun berkali-kali berusaha mencoba, warga tak bisa menjadi semacam dukun penyembuh. Bunga apa pun ketika dicampur dengan secangkir air oleh Syeh Muso bisa digunakan untuk menyembuhkan berbagai penyakit. Hanya seorang dua orang yang tahu rahasia penyembuhan Syeh Muso. Itu pun daya sembuhnya tak sekuat yang dimiliki oleh khasiat penyembuhan Syeh Muso.

Syeh Muso juga tidak punya umat. Meskipun demikian setiap malam banyak warga berkumpul di rumahnya yang teduh. Meskipun Syeh Muso tidak mengajarkan apa pun, mereka berguru pada laki-laki kencana itu.

Jika ada bocah yang bertanya ke mana orang tua mereka pergi, “Ayahmu sedang menimba ilmu, ibumu sedang belajar memahami hidup di rumah Syeh Muso.”

***

Syeh Bintoro menganggap ada yang tidak beres dalam ajaran Syeh Muso. Ada syariat yang dilanggar. Karena itu pada Jumat berbadai, dia mengunjungi saudara kembarnya itu. Tentu sebagaimana malam-malam sebelumnya, Syeh Muso dikerumuni oleh penduduk kampung yang malam itu tengah mempercakapkan hakikat bangau dan bakau.

“Berikanlah kami pemahaman tentang bangau, ya, Syeh Muso,” kata seorang perempuan berwajah sesuci kelinci.

“Aku tak tahu apa-apa tentang bangau.”

“Ayolah, Sampean telah mengajari kami untuk tak membunuh bangau. Pasti Sampean telah mendapat bisikan dari malaikat agar burung-burung itu dibiarkan nangkring di pepohonan bukan?”

Syeh Muso tidak menggeleng, tetapi juga tidak mengangguk.

“Apakah bangau-bangau itu tak pernah mati sehingga sejak dulu hingga kini mereka tak bisa dihitung dengan jari seluruh penduduk kampung ini? Atau apakah sebagian dari mereka mati pada hari Selasa dan dibangkitkan Allah pada hari Sabtu?”

Syeh Muso masih tidak menggeleng, tetapi juga masih tidak mengangguk.

“Mengapa diam, Syeh Muso? Apakah sesekali Allah dan para malaikat menjelma bangau-bangau itu sehingga Sampean melarang kami membunuh mereka?”

Syeh Muso hanya tersenyum.

“Apakah Sampean akan mengatakan kepada kami tiada malaikat selain para bangau itu? Apakah Sampean akan mengatakan tiada Allah selain Syeh Muso, selain Sampean sendiri?”

Syeh Muso masih hanya tersenyum. Dia tidak menggeleng. Dia tidak mengangguk.

“Baiklah, apakah makna pohon-pohon bakau itu untuk kami?” tanya seorang lelaki muda berwajah selicik tikus.

“Aku tak tahu apa-apa tentang pohon bakau.”

“Kalau tak tahu tentang pohon bakau, mengapa sepanjang waktu hanya Sampean tanam pohon bakau di tanjung ini? Apakah semua itu merupakan pohon yang Sampean bawa dari surga?”

Syeh Muso membisu. Dia menggigil karena badai kian mengamuk dan menghajar tubuh ringkihnya.

“Jangan-jangan di setiap daun tergurat ayat-ayat indah Allah? Jangan-jangan pohon-pohon itu berzikir pada Allah sepanjang waktu?”

Syeh Muso tetap membisu. Dia kian menggigil dan merasa betapa makin tidak mungkin menjawab pertanyaan-pertanyaan warga kampung yang haus akan rahasia kehidupan itu.

“Apakah pohon-pohon bakau itu lebih penting dari segala pohon sehingga saat subuh, zuhur, asar, magrib, maupun isya, Sampean masih menanamnya dengan khusyuk?”

Tak menjawab pertanyaan itu, Syeh Muso justru bersiap meninggalkan rumah. Dia hendak menyepi ke ujung tanjung.

“Jangan pergi dulu!” Syeh Bintoro yang sejak tadi bersembunyi di balik pohon berteriak.

Syeh Muso tak menggubris suara menggelegar itu. Dia tetap bergegas menuju ke ujung tanjung.

“Hentikan ajaran sesatmu,” Syeh Bintoro berteriak lebih keras.

Syeh Bintoro menganggap Syeh Muso telah mewartakan ajaran sesat karena tidak menjawab pertanyaan-pertanyaan warga kampung sesuai syariat. Tidak menjawab pertanyaan warga kampung berarti menyetujui segala perkataan mereka. Dan itu bahaya bagi penegakan agama. Dan itu berbahaya bagi dirinya karena ia seperti tengah bertempur dengan bayangannya sendiri. Melihat segala yang dilakukan Syeh Muso, ia seperti melihat bayangan dirinya mengeruhkan air telaga yang semula bening dan berkilau bagai kaca.

“Jika tak kauhentikan ajaran sesatmu, Allah akan membunuhmu. Percayalah padaku!”

Syeh Muso tetap tak menggubris. Dia melesat meninggalkan Syeh Bintoro, meninggalkan syak wasangka yang menyesakkan dada itu.

“Aku tak tahu apa-apa tentang ajaran sesat. Mengapa pula Allah akan membunuhku?” desis Syeh Muso sambil menatap laut lepas, menatap cahaya halilintar menggores langit yang murung dan kian mendung.

Syeh Muso sedih karena merasa tak seorang pun memahami dirinya. Tak penduduk kampung. Tak juga Syeh Bintoro, bayang-bayang yang sangat ia cintai itu.

***

Apakah Allah jadi membunuh Syeh Muso? Allah tidak pernah berurusan dengan masalah-masalah kecil. Allah berurusan dengan mukjizat Nabi Nuh yang menyelamatkan umat dari banjir besar dengan kapal rapuh, tetapi sama sekali tak ingin turut campur dalam urusan bangau atau bakau antara Syeh Muso dengan Syeh Bintoro. Allah berurusan dengan mukjizat laba-laba yang melindungi Nabi Muhammad di gua, tetapi tidak ingin menghakimi siapa yang sesat siapa yang benar dalam memuja diri-Nya. Apakah Syeh Bintoro yang merasa taat syariat lebih benar? Apakah Syeh Muso yang tak pernah menyampaikan satu ayat lebih sesat? Allah tidak mau menjawab pertanyaan-pertanyaan kecil itu.

Apakah Allah jadi membunuh Syeh Muso? Allah sama sekali tidak berurusan dengan pembunuhan Syeh Muso. Ketimbang Allah, Lurah Lading Kuning ingin lebih segera menghilangkan nyawa Syeh Muso. Syeh Muso dianggap musuh paling berbahaya karena selain kini memiliki banyak pengikut, lelaki kencana ini bersama murid taklid juga dituduh menjadi maling yang setiap Jumat Kliwon mencuri di rumah para bekel, demang, dan lurah.

Karena tidak ingin dianggap tak mampu menjaga keamanan desa dan menumpas para begundal, Lurah Lading Kuning kemudian menyewa sebelas pembunuh upahan untuk menaklukkan Syeh Muso. Lurah Lading Kuning sebenarnya ingin menghajar sendiri Syeh Muso. Tetapi karena tak ingin tampak sebagai petinggi yang kejam, dia meminjam tangan orang lain untuk menyingkirkan Syeh Muso dari tanjung yang kian lama kian tampak sebagai kawasan paling makmur di desa pantai itu. Ia meminta sebelas pembunuh upahan untuk membunuh Syeh Muso.

Mengapa harus sebelas? Karena Lurah Lading Kuning yakin Syeh Muso akan bisa mengubah diri menjadi sebelas pendekar yang tidak mungkin bisa dikalahkan oleh sebelas manusia biasa. Diperlukan manusia yang memiliki kekejaman dan naluri membunuh yang luar biasa untuk membantai Syeh Muso.

“Dia memang tidak pernah mencuri untuk dirinya sendiri. Dia memang selalu membagi-bagikan hasil curian kepada warga miskin, tetapi tetap saja dia bajingan tengik meskipun kalian akan menyebut dia sebagai maling aguna,” kata Lurang Lading Kuning sesaat sebelum memberikan perintah pembunuhan Syeh Muso kepada sebelas pembunuh upahan.

Sebelas pembunuh upahan tak terlalu peduli pada alasan Lurah Lading Kuning.

“Sebenarnya Syeh Muso takluk pada Syeh Bintoro. Tapi Syeh Bintoro minta tolong padaku untuk menyingkirkan Syeh Muso,” kata Lurah Lading Kuning lagi.

Sebelas pembunuh upahan tak mendengarkan penjelasan Lurah Lading Kuning. Setelah mendapatkan bayaran, mereka bergegas meninggalkan kelurahan. Mereka bergegas ke ujung tanjung.

***

Akan tetapi di ujung tanjung kau tidak akan mendapatkan pertempuran sengit antara Syeh Muso melawan sebelas pembunuh upahan. Jauh sebelum sampai ke ujung tanjung, ketika melewati hutan bakau, para pembunuh diadang oleh akar-akar yang menjalar-jalar dan melilit tubuh sebelas pembunuh upahan itu.

Akar-akar itu, seperti diperintah oleh keajaiban, meliuk-liuk seperti ular dan akhirnya membelit dan membanting para begundal sehingga tubuh-tubuh para pembunuh gagal itu terbenam ke lumpur. Dan karena sebelas pembunuh upahan itu tak bisa bergerak, dari kejauhan mereka tampak patung-patung purba yang berdiri kaku di kegelapan malam.

Akan tetapi akar-akar pohon bakau itu tak diutus untuk membunuh. Akar-akar bakau pengasih itu hanya menakut-nakuti. Ketika pada akhirnya belitan mengendur dan lumpur tak mengubur hidup-hidup, para pembunuh kemudian bergegas meninggalkan ujung tanjung.

***

“Kami tak mungkin membunuhnya…,” salah seorang pembunuh upahan melapor kepada Lurah Lading Kuning.

“Melihat wajahnya kami tak mampu!”

“Ada cahaya yang menyelimuti tubuhnya!”

Lurah Lading Kuning tak mendebat para pembunuh upahan itu. “Jangan takut. Kalian akan menang. Aku akan meminta Syeh Bintoro membantu kalian.”

Para pembunuh upahan menggigil. Mereka merasa bakal menghadapi kematian yang menakutkan. Mereka membayangkan akar-akar pohon bakau akan mencekik leher atau ujung lancip rantingnya menancap di mata.

“Syeh Muso akan kalah dengan dirinya sendiri,” kata Lurah Lading Kuning, “Dan karena Syeh Muso dan Syeh Bintoro adalah saudara kembar, hanya Syeh Bintorolah yang bakal mengalahkan lelaki digdaya itu.”

Para pembunuh tak paham pada perkataan Lurah Lading Kuning. Mereka terus menggigil. Mereka merasa malaikat kematian dengan perahu-perahu dari surga makin merapat, makin mendekat.

***

Syeh Muso masih tafakur di ujung tanjung saat Syeh Bintoro dan sebelas pembunuh upahan mendatangi tempat yang oleh warga dianggap wingit itu. Akar-akar masih menjalar seperti ular sehingga siapa pun yang berada ujung tanjung berhadapan dengan kengerian yang tak kunjung hilang.

Dan Allah agaknya tak ingin berurusan dengan segala tindakan yang akan dilakukan oleh Syeh Muso atau Syeh Bintoro. Allah juga tak mengutus akar-akar bakau untuk menjadi pembunuh sehingga tanjung jadi teduh, tanjung jadi tenang. Saat itu Jibril mungkin berbisik kepada Syeh Muso. “Lakukanlah apa yang diminta oleh Syeh Bintoro, bahkan sekalipun ia ingin menusukkan keris ke lambungmu.”

Saat itu Jibril juga mungkin berbisik kepada Syeh Bintoro. “Tak perlu kaubunuh saudara kembarmu. Tugasmu hanya meminta Syeh Muso moksha.”

Lalu kedua saudara kembar itu berhadap-hadapan.

Dalam pandangan sebelas pembunuh upahan, mereka tak saling berkata-kata. Mereka hanya saling mengadu mata. Ya, mereka memang tidak berkata-kata, tetapi ada percakapan rahasia di hati mereka.

“Sekali lagi kukatakan kepadamu aku tak mengajarkan apa pun kepada umatmu.”

“Tapi kau telah jadi berhala.”

“Aku hanya melakukan apa pun yang dikehendaki Allah.”

“Ya tetapi tindakanmu telah jadi firman. Segala yang kaulakukan, bahkan yang salah, telah dianggap sebagai ayat.”

“Aku sudah mengatakan kepada mereka aku bukan siapa-siapa.”

“Tapi mereka buta. Mereka telah menganggapmu sebagai wali dan melupakan ajaran Nabi.”

“Kalau begitu aku akan meninggalkan tanjung ini….”

“Pergilah ke pedalaman….”

“Ya, aku akan pergi. Sekarang tinggalkanlah aku sendiri.”

Syeh Bintoro lalu mundur beberapa langkah. Ia bergabung dengan sebelas pembunuh upahan.

“Kalian tidak perlu membunuh Syeh Muso. Ia telah mati. Ia memang tegak berdiri tafakur di ujung tanjung, tetapi sesungguhnya ia telah mati. Itu hanya tubuh Syeh Muso. Jiwanya telah pergi….”

Sebelas pembunuh upahan menggigil mendengarkan ucapan Syeh Bintoro. Mereka merasa telah menyaksikan pertempuran dahyat tanpa harus menatap percikan darah mengucur dari lambung Syeh Muso.

***

Telah matikah Syeh Muso?

“Kami telah berhasil membunuhnya. Mayatnya kami buang ke laut,” seorang pembunuh upahan melapor kepada Lurah Lading Kuning.

“Syeh Bintoro ternyata tak punya kesaktian apa-apa. Ia lari terbirit-birit ketika berhadapan dengan Syeh Muso.”

“Kami tahu kelemahan Syeh Muso. Kutusuk lambungnya dan darah segar mengucur deras. Saking deras, saat mayatnya kami buang, laut jadi memerah.”

“Tak ada lagi yang harus kita takuti sekarang ini. Tak ada maling aguna. Tak ada akar menjalar yang ujung-ujung lancipnya menusuk mata. Semua telah berakhir.”

Lurah Lading Kuning tersenyum mendengarkan laporan-laporan itu. Ia membayangkan para adipati, tumenggung, dan segala makhluk akan memuji keberhasilan indah menyingkirkan Syeh Muso dari tanjung yang kian lama kian tampak sebagai tanah yang harus dimuliakan oleh siapa pun itu.

***

Telah matikah Syeh Muso?

Tak seorang pun menceritakan kabar kematian Syeh Muso kepada warga kampung di ujung tanjung itu. Malam itu Syeh Bintoro –setelah terkenang pada kematian Syeh Siti Jenar– membopong sesosok tubuh harum terbungkus kafan. Ia lalu mengajak beberapa warga memberikan shalat gaib.

“Siapa dia?” tanya seorang warga.

“Syeh Musokah?” tanya yang lain.

Syeh Bintoro tak menjawab. Ia memberi isyarat agar salah seorang membuka tali pengikat leher sang mayat. Dan ketika tali pengikat terlepas, seluruh warga yang berada di menggigil ketakutan. Mereka melihat wajah seekor anjing yang telah membusuk menyeringai di balik kain kafan yang belepotan darah itu.

“Syeh Musokah Sampean?” seseorang menjerit histeris pada anjing busuk itu.

Tak ada jawaban. Syeh Bintoro bahkan telah bergegas meninggalkan warga yang takjub bukan alang kepalang itu. Masjid jadi sunyi. Masjid jadi mati.

***

“Apakah eyangmu telah menjelma anjing busuk?”

Azwar, cucu terkasih Syeh Muso, tak menjawab. Namun, ia tahu persis Syeh Muso sesungguhnya telah moksha ke laut. Eyangnya telah berjalan di dasar laut dan melihat ikan-ikan berzikir pada Allah di dinding-dinding laut yang terbelah oleh tongkatnya.

Ia juga yakin sesaat kemudian Syeh Muso akan berada di perut hiu raksasa dan bercakap-cakap tentang keagungan Allah dengan makhluk-makhluk kecil yang pada suatu malam juga menjadi mangsa raksasa air itu.

“Ayolah jawab, Azwar, ternyata Syeh Muso cuma anjing busuk bukan?”

***

Indah Lestari was born in Singapore and lives in Jakarta, Indonesia. She completed her B.A. in English Literature from Padjadjaran University, Indonesia, and an M.A. in English Studies from Jawaharlal Nehru University, India. She translated JM Coetzee’s Disgrace and another novel (in editing process) into Indonesian. Her poems have appeared in Bacopa, Revival, and The White Elephant Quarterly in 2013.

***

 

The Eleventh Saint

The assassins hired by the village chief of Lading Kuning sought to murder Sheikh Muso and throw his body into the sea. But Sheikh Bintoro wanted to show the villagers that the blasphemous preacher was nothing more than a rotten dog…

He was not a preacher. Nor had he ever invited the people in the kampong, the native village, which turned into an egret’s haven at twilight, to recite the Koran in the mosque. But out of the blue the villagers regarded Said Barikun as a religious leader and called him Sheikh Muso. He did not have the ability to walk on water, but according to rumors of the fishermen’s village, he was able to part the sea with a staff and walk on the seabed. Surrounded by walls of water, it was as if he walked in a giant aquarium.

He was not only believed to be able to imitate the miracles known to be performed by the Prophet Moses, one villager told in detail that Sheikh Muso survived being swallowed by a sort of dragon, a buffalo, and a giant shark, and he was inside each beast’s belly overnight. Because of these stories, the villagers believed that Sheikh Muso was actually the Prophet Jonah sent to save the kampong from ruin and injustice.
Besides staying in the shark’s belly and standing on the seabed between walls of seawater, according to the children Sheikh Muso could talk with all kinds of fish and marine life. Like the Prophet Solomon, he talked with birds, fowl, creeping animals, buffaloes, cows, goats, and all other animals roaming nearby.

“Did Sheikh Muso tell the fish about us?”

“No. The flying fish told my grandpa about their plight. They said that human beings have become greedier. In the past, people never wanted to eat flying fish, but now they grill them every night,” said Azwar, Sheikh Muso’s teenaged grandson, to his friends.

“What did Grandpa Muso do inside the shark’s belly?”

“My grandpa asked the fish and all living creatures to chant praises to Allah,” Azwar told the small kids who wished their grandfather had the same magical powers as Grandpa Muso. “My father said my grandpa was also able to fly and make himself disappear.”

“Did Sheikh Muso fly on a buraq?”

“No. He used a sarong.”

“Did he disappear like a ghost?”

“No. He vanished like Prince Diponegoro.”

Sheikh Muso’s ability to fly and vanish caused rumors that he was able to say his prayers at the Masjid al-Haram mosque in Mecca, and pray in seclusion at the Al-Masjid an-Nabawi mosque in Medina whenever he wanted. The villagers believed Sheikh Muso founded a kampong and erected a mosque in seven days, and they ordained him the Eleventh Saint.

There must have been reasons why the mild-mannered man who spent his life planting mangroves in the abrasion-ridden cape earned that title. On the island of Java the line of saints ends at the noble Ninth Saint. However, years later a bedtime story about a Tenth Saint who was immune to all weapons and mastered silat, martial arts, was often told. The name of the saint who possessed these supernatural powers was Basir Burhan. His twin brother, Said Barikun, was Sheikh Muso, or the Eleventh Saint.

Basir Burhan, or Sheikh Bintoro, lived in the district known as Raden Fatah Palace. He only arrived on Fridays to lead the prayers. He never allowed Sheikh Muso to recite a single verse. “As soon as he delivers a verse at the mosque, this cape will drown,” said Sheikh Bintoro, who considered every word that came out of Sheikh Muso’s mouth blasphemy.

Sheikh Muso had never been a guru, yet everything that he did was considered as setting an example. He had never killed an egret and the villagers regarded egrets as sacred animals not to be harmed. Since he spent all of his time planting mangroves, the villagers considered destroying the wave-blocking trees a sacrilegious act.

But not all of Sheikh Muso’s actions were easy to follow. In spite of many attempts, none of the villagers learned to be medicine people. Any flower that Sheikh Muso mixed with water cured diseases. Only one or two villagers knew the secret of Sheikh Muso’s healing power, but their cures were not as effective as his.

Sheikh Muso did not have a congregation. Yet every evening a lot of people gathered at his peaceful house. Although Sheikh Muso did not teach anything, the villagers learned from this great man.
If a child asked about the whereabouts of its parents, the answer would be, “Your father is absorbing knowledge and your mother is learning about life at Sheikh Muso’s house.”

***

Sheikh Bintoro knew something was wrong with the teaching of Sheikh Muso. A law was broken, and on a stormy Friday he paid his twin brother a visit. Just as on previous nights, Sheikh Muso sat surrounded by the villagers. They discussed the essence of the egrets and mangrove trees.

“Sheikh Muso, please help us understand the importance of the egrets,” asked a woman with the innocent face of a rabbit.

“I know nothing of egrets.”

“Come on, you taught us not to kill egrets. The angels must have whispered to you to leave the birds alone to perch on the tree branches.”

Sheikh Muso neither shook his head nor nodded.

“Are the egrets immortal and is that why their number is so great we can’t count them on all the fingers of the entire village? Or do most of them die on Tuesday and resurrected by Allah on Saturday?”
Again, Sheikh Muso neither shook his head nor nodded.

“Why are you silent, Sheikh Muso? Do Allah and the angels once in a while transform into egrets and that is why you forbid us to kill them?”

Sheikh Muso only smiled.

“Are you going to tell us that there are no angels other than those egrets? Are you going to say that there is no God other than Sheikh Muso, you yourself?”

Sheikh Muso only smiled. He neither shook his head nor nodded.

“Why are those mangroves so important to us?” asked a young man with a face as cunning as a fox.

“I know nothing of mangroves.”

“If so, why do you only plant mangroves on this cape? Did you bring all those trees from heaven?”

Sheikh Muso kept quiet. He shivered as the storm grew wilder and the wind whipped his fragile frame.

“Could it be that in every leaf God’s beautiful verses are inscribed? Are those trees are a reminder of God at all times?”

Sheikh Muso remained silent. He was chilled to the bone and shivering. It seemed impossible to answer the questions of the villagers thirsty to learn the secrets of life.

“Are mangrove trees more important than other trees? Is that why you are so preoccupied with planting them that you continue to work even through prayer time?”

Instead of responding to the question, Sheikh Muso started to leave the house. He wanted to spend time in seclusion at land’s end.

“Don’t go yet!” shouted Sheikh Bintoro, who had hid behind a tree.

Sheikh Muso did not heed the thundering call. He continued hurriedly toward land’s end.

“Stop your blasphemous teaching!” Sheikh Bintoro shouted louder.

In his opinion Sheikh Muso preached blasphemy, as Sheikh Muso did not answer the questions of the villagers as stipulated by the sharia, Islam law. Not answering the questions meant agreeing with all they said, and this was dangerous for the workings of religion. It was also dangerous for him because he seemed to be fighting his own shadow. Everything Sheikh Muso did was like seeing his own reflection disrupt the previously still glass-clear lake water.

“If you don’t stop your blasphemous teaching, Allah will take your life. Believe me!”

Still Sheikh Muso did not listen. He hurriedly left Sheikh Bintoro with his heart-breaking suspicions.

“I know nothing of blasphemy. So why would God take my life?” Sheikh Muso said softly. He stared at the open sea and the lightning that scratched the gloomy and darkening sky.

He was upset that no one understood him, not the villagers and or even Sheikh Bintoro, the twin he loved so much.

***

Did Allah take away Sheikh Muso’s life? Allah never interferes in trivial matters. Allah had a hand in the miracle of the Prophet Noah, who saved people from the flood with a brittle ark, but stayed out of the matters of egrets and mangroves; these issues were between Sheikh Muso and Sheikh Bintoro. Allah also had a hand in the miracle of the spider that protected the Prophet Mohammad in the cave, but did not want to judge who is right and who is wrong in their ways of praising Him. Did Sheikh Bintoro think the sharia is more truthful? Had Sheikh Muso ever taught a misleading verse? Allah is not willing to answer such trivial questions.

Was it Allah who finally took away Sheikh Muso’s life? Allah did not have a hand in the killing of Sheikh Muso. It was the village chief who wanted Sheikh Muso to be killed sooner than later. Sheikh Muso was considered his most dangerous foe because, besides having many followers, the great man and his gullible students were accused of stealing from the houses of village officials and village chiefs.

Not wanting to be known as unable to secure the village and abolish the hoodlums, the village chief hired assassins to murder Sheikh Muso. The chief actually wanted to kill Sheikh Muso with his own hands, but he did not want to look cold-blooded. So he used someone else’s hands to remove Sheikh Muso from the cape that was becoming the most prosperous area among the coastal villages. He hired eleven assassins.

Why eleven? The chief believed Sheikh Muso would transform himself into eleven warriors unbeatable by eleven ordinary men. It would take humans with extraordinary meanness and killing instinct to slay Sheikh Muso.

Before he issued the order for Sheikh Muso’s murder to the eleven assassins, the chief said, “It’s true he never stole anything for himself. He always gave his bounty to poor people. Nevertheless, he is evil although he is called ‘the good thief.’” The eleven men did not care about the chief’s reason.

“Actually, Sheikh Muso can be defeated by Sheikh Bintoro. But Sheikh Bintoro asked for my help to get rid of Sheikh Muso,” the chief went on.

The eleven men did not listen to the chief’s explanation. After receiving payment, they left the area and headed to the edge of the cape.

***

However, the tough battle between Sheikh Muso and the eleven assassins at land’s end never occurred. Passing through the mangrove forest far before the spot, the assassins were trapped by creeping roots that wrapped around their bodies.

As if following a command, the roots miraculously writhed like snakes and snared the assassins, and brought their bodies down so they sunk into the mud. They were unable to move and looked from a distance like ancient statues standing stiff in the darkness of the night.

The mangrove roots were not ordered to kill. The caring roots only meant to scare these men. As the roots finally loosened and the mud did not bury them alive, the assassins scampered away.

***

“We couldn’t have killed him,” one of the assassins reported to the village chief.

“We didn’t even look at his face!”

“Lights covered his body!”

The chief did not question the eleven men.

“Don’t be afraid. You’ll win. I’ll ask Sheikh Bintoro to help you.”

The assassins shivered. They had thought they faced a terrifying death. They imagined the mangrove roots choking them or the pointed root tips piercing their eyes.

“Sheikh Muso will be defeated by himself,” said the chief. “Since Sheikh Muso and Sheikh Bintoro are twin brothers, only Sheikh Bintoro can defeat the invulnerable man.”

The assassins did not understand what the chief said. They kept shivering. The death angel with boats from heaven came closer and closer.

***

Sheikh Muso was meditating at land’s end when Sheikh Bintoro and the eleven assassins arrived at a place the villagers considered to be haunted. Here tree roots crept like snakes, causing anyone at land’s end to live in everlasting fear.

Allah did not seem to want to address all the things Sheikh Muso or Sheikh Bintoro would do. Neither did He delegate the mangrove roots to kill, so the cape turned tranquil. At that moment the angel Gabriel whispered to Sheikh Muso. “Do what Sheikh Bintoro asks you, even if he wants to stab a kris, a dagger, into your belly.”

The angel Gabriel also whispered to Sheikh Bintoro: “You don’t need to kill your twin brother. Your job is only to ask him to go moksha, seek redemption.”

The twins faced each other. The eleven assassins noticed that they did not exchange a word. They only held each other’s eyes. Yes, it is true they did not exchange a word, but engaged in an unspoken, secret conversation.

“I tell you once more, I don’t teach your congregation anything.”

“But you have turned into an idol.”

“I only do Allah’s will.”

“Yes, but your actions have become a decree from Allah. Whatever you do, even if it’s wrong, is regarded as law.”

“I’ve already told them I’m nobody.”

“But they are blinded. They regard you as a saint and have forgotten the Prophet’s teachings.”

“If so, I will leave this cape.”

“Go to a remote place.”

“Yes, I will go. Now leave me alone.”

Then Sheikh Bintoro took a few steps back. He joined the assassins.

“You don’t need to kill Sheikh Muso. He died. While he seems to be standing up and meditating at land’s end, he has actually died. What you see is only his body; his soul has departed.”

The assassins shivered when they heard Sheikh Bintoro’s words. They felt like having witnessed a grand battle without having to watch blood gushing from Sheikh Muso’s belly.

***

Did Sheikh Muso die?

“We managed to kill him. We tossed his body into the sea,” one assassin reported to the village chief.

“Sheikh Bintoro has no supernatural power. He became frightened and ran away when he stood face to face with Sheikh Muso.”

“We knew Sheikh Muso’s Achilles’ heel. When I stabbed his belly fresh blood flowed heavily. He bled so much that when we threw the body into the water, the sea turned red instantly.”

“We have nothing to fear anymore. There is no more ‘good thief’ and no more creeping roots with pointed tips that pierce the eyes. Everything is over.”

The chief smiled as he listened to the reports. He envisioned the adipati, and tumenggung, the royalty and government officials, as well as every villager praising him for abolishing Sheikh Muso from the cape, which would become a more desirable place for everyone.

***

Did Sheikh Muso die?

No one told the villagers about Sheikh Muso’s death. That night Sheikh Bintoro carried a sweet-smelling body wrapped in kafan, a sheet of unbleached muslin traditionally used to swaddle the dead, and invited several people to say prayers.

“Who is he?” someone asked.

“Is it Sheikh Muso?” another villager asked.

Sheikh Bintoro did not reply. He signaled to undo the tie around the neck of the corpse. When the tie came off, the people in the room trembled in fear. A decomposing dog lay under the bloodstained kafan.

“Are you Sheikh Muso?” someone shouted hysterically at the rotting dog.

There was no answer. Sheikh Bintoro rushed off, leaving the stunned kampong dwellers. A deep, deathly silence shrouded the mosque.

***

“Did your grandpa transform into a rotting dog?”

Azwar, Sheikh Muso’s dearest grandchild, did not reply. Yet he knew with certainty that Sheikh Muso had actually gone moksha to the sea. He walked on the seabed and saw fish performing dzikir to Allah by the seawalls erected by Sheikh Muso’s staff.

He was also certain that soon Sheikh Muso would be inside the belly of the giant shark having a conversation about the glory of Allah with small creatures that at night became the sea monster’s prey.

“Come on, Azwar, Sheikh Muso was in fact merely a rotten dog, was he not?”

***