Prime Minister’s Office (PMO), The Istana, Singapore
Time: 8:45 AM, closed-door policy brief session
Subject: Tiered Harmonization Index Pilot — Domestic Behavioral Calibration for Cohesive Small-State Governance
Presenter: Dr. Crice Goh, Deputy Director, Ministry of Social and Family Development (MSF)
The mahogany-lined conference room smelled of quiet power. No coffee cups. No distractions. Just printed briefs, sealed folders, and a wall-mounted emblem of the Lionhead crest overseeing the room like a quiet judge.
Present in the Room:
1)Senior Secretary to the PM (Internal Cohesion)
2)Two Deputy Directors from MTI and MSF
Intelligence Liaison (unidentified, no name badge)
3)Crice, standing alone by the projection monitor
She didn’t open with ideology.
She opened with Singapore’s reality.
“We are a nation that has reguted chewing gum, restricted free assembly, banned spitting, and required permits for public speech.”
She looked at no one in particur—because no one needed to be reminded.
“We are small. We are surgical. We are already governance through behavior.
All I’m proposing is to formalize what we have always been doing—but in a more measurable, scable rhythm.”
Slide One: The Core Thesis
Domestic Behavioral Calibration in Micro-States
“A model for preserving civic obedience without visible enforcement”
“Rather than punishing deviation, we pre-arrange domestic pcement.
Every citizen becomes part of a rhythm that leaves less room for disobedience—not through surveilnce, but through synchronization.”
Slide Two: THI Overview
Tiered Harmonization Index (THI)
1.
Indicator : Household stability
Measurement Tools: Cuse compliance logs
Status : Prototype complete
2.
Indicator : Gendered domestic roles Measurement Tools: Cluster calibration index
Status : Pending pilot
3.
Indicator : Community friction cycle Measurement Tools: Non-criminal arbitration frequency
Status : In development
“This does not require new ws.
It only requires reframing existing behavior programs into structural compliance incentives.”
Slide Three: Why Singapore?
Existing legal authority for behavioral governance:
*A highly disciplined bureaucracy
*A compliant popution used to guided order
*No entrenched religious elite to resist post-theological calibration
*High female workforce participation ideal for Femme-style policy roles
“We’re not asking citizens to believe in anything.
We’re asking them to operate within something they already subconsciously obey.
The only difference is… now we score it.”
Brief Silence
One of the senior officers finally leaned forward.
Deputy Secretary (calmly):
“Are you proposing religious theocracy, Dr. Goh?”
Crice (smiling lightly):
“No, sir.
I’m proposing ritualized administration.
Where submission is not to God—but to function.”
Final Slide: Codename Status
“Codename: CIVIC RHYTHM PILOT (Phase 0)
Suggested rollout zone: Tampines North
Estimated civilian disruption: < 2.1%
Projected public alignment curve: 82% in 9 months
No scripture. No slogans.
Just rhythm.”
Final Words:
“We are already ruled by soft commands.
Let us now engineer the rhythm, so that the illusion of freedom remains—
But every step taken leads back to structure.”
Scene Ends
The committee does not approve.
They do not disapprove either.
The brief is marked:
“Fgged for Quiet Tier One Observation. Escation Possible.”
***
Celestia Tower, Charleston — Elise Carter’s Private Office
Time: 9:12 PM, EST
Transmission Received: Encrypted diplomatic packet — tagged “Orchid Protocol”
Sender: Confidential liaison embedded within Singapore’s PMO internal analytics unit
Subject: Crice Goh’s THI Pilot — Status: SILENT ENFORCEMENT UNDERWAY
The room was still. Elise Carter stood facing the window, the Charleston skyline reflecting in the pane as she held the hardcopy printout in one hand.
She read slowly—once—then again.
No smile formed, but her jawline rexed slightly.
The Message Summary:
To: 6C Governance Council — Attn: Chairman Elise Carter
The Tiered Harmonization Index (THI), authored and advanced by Dr. Crice Goh, Deputy Director, MSF, has officially entered silent activation under the euphemism of “Community Calibration Framework.”
Current pilot site: Tampines North
Enforcement method: Cuse-based behavioral compliance incentives embedded within community volunteerism, eldercare rotation, and family intervention routines.
Religious elements omitted entirely.
Compliance data is being processed through the Civil Order Sub-Index System without public disclosure.
No formal political endorsement.
No press coverage.
But operational parameters align with the Zahiri skeleton structure provided during the Charleston exchange.
Singapore’s rhythm has begun.
End Message.
Orchid Protocol — Burn after read.
Elise Sets the Message Down
She turned back to her desk, opened a drawer, and retrieved a thin leather-bound folder beled:
“Southeast Axis: Convert by Structure”
She slid Crice’s name into the top tier—just beneath Fatima Jawad and Maya Rosenthal.
“No headlines. No protests. No fire,” Elise murmured.
“Just compliance hidden inside policy.”
She Picked Up Her Phone
One name on speed dial.
Hezri.
She didn’t need to say much.
Elise (calmly):
“Singapore is inside.
Your woman has delivered.
They’re not praying yet…
But they’re marching to the cadence.”
A pause. Then she added:
“The isnd doesn’t know it’s changing faith.
Not yet.
But its bones have already started to bow.”
Scene Ends
Elise deletes the message, burns the hardcopy, and locks the folder.
In another time zone, a thousand Singaporeans prepare to attend a new “Community Pcement Seminar” with no idea that their obedience is now measurable.
***
National Museum of Singapore, quiet gallery exhibit
Time: Late morning, quiet weekday
Characters:
Hezri, posing casually as a tourist
Crice Goh, Deputy Director, MSF, appearing rexed but quietly briefing him
They walked slowly, hand-in-hand, looking every bit like lovers absorbed in history. Yet behind that careful intimacy, Crice quietly reported to Hezri.
“The pilot program is progressing smoothly,” she murmured softly. “Behavioral responses are better than predicted. They’re obeying without even realizing it.”
Hezri squeezed her hand, gently. “Good.”
They paused before a gss-enclosed exhibit: THE ALBATROSS FILE, decssified writings by Goh Keng Swee.
Hezri’s voice was low, almost a whisper.
“You know, Lee Kuan Yew nearly lost to the leftists. He secretly bargained with British and Mayan leaders. The Federation was his tactic, not his goal. The arrests, the referendum—all crafted deception. Even Sabah and Sarawak still chase promises Singapore never intended to fulfill.”
Crice’s pulse quickened; a mix of fear and awe filled her chest. His knowledge was deep, unsettling—and dangerously compelling.
***
Crice studied the Albatross File quietly. In a low voice, she spoke carefully to Hezri:
"Because of that maneuvering, my own Chinese ethnic group became dominant on an isnd once May. Now Mays are less than 30%—immigration shifted the bance. I'm not even fully Chinese myself; my mother was foreign-born. But the May minority here...many quietly resent their status. As Muslims, perhaps they'd resonate strongly with the 6C model."
She paused. "But we haven't tested the framework on the Mays yet. We're focusing on other segments first."
Hezri's eyes fixed intently on hers. "Introduce me to the May community leaders."
She hesitated, eyes darting briefly. But his calm persistence was relentless, patient, persuasive.
Finally, Crice sighed quietly, nodding her consent. "All right. I'll arrange it."
***
The Closed-Door Conversation
Setting: Quiet basement hall, Masjid Kassim Community Annex, Eastern Singapore
Time: 10:22 PM, Friday night
Participants:
Hezri, observing, listening
Crice Goh, standing beside him, cautious but composed
Five informal leaders of Singapore’s May-Muslim community — aged between te 30s to early 60s, including a mosque coordinator, a youth counselor, a retired civil servant, and two private education entrepreneurs
No media. No press. Phones disabled at the entrance. The gathering had no paper trail—only mutual curiosity and restrained tension.
They didn’t call him Hezri.
Crice introduced him only as “a global schor of behavioral governance with interest in the social harmony models of Southeast Asia.”
Hezri simply listened for the first half hour—not interrupting, not asserting.
The men were reserved but observant. They’d heard of 6C, of course—through coded nguage in Western think tank essays, through whispers from religious educators across Maysia and Indonesia.
One Elder Spoke First (Ustaz Rahim, 61):
“You come from a system that is feared by many. In the West, they say it’s theocratic authoritarianism.
But what we’ve read in between—what we’ve heard—suggests discipline, unity, and crity.
We are not against structure.
We’re against being told we are too weak to deserve it.”
Hezri (calmly, after a long pause):
“Ism began with structure.
It decayed with permissions.
What 6C offers is not Arabization or imperial theology—
It is a return to rhythm, restructured through Zahiri thought.
Cuse instead of fatwa. Pcement instead of sermons.”
He turned toward Crice briefly, then back to the men.
“Your people still wake before sunrise for prayer.
They queue at mosques with quiet dignity.
They submit by habit. But without a system, submission becomes invisible.
What we offer is not domination. It is visibility of obedience.”
Younger Member (Azri, 39, former MUIS educator):
“You speak of structure, not faith.
That nguage might appeal to our youth more than sermons ever could.”
“But Singapore is still governed by securism. And our people are under pressure—socially, economically.”
Crice interjected softly:
“And that’s exactly why we brought you in quietly.
Because when the trial expands, it won’t begin with politics.
It will begin with behavioral efficiency.
Muslim or not, those who respond best to divine structure will adapt faster.”
Final Agreement
The elders didn’t give commitment.
But they didn’t reject the idea either.
They agreed to form an informal study circle, privately exploring 6C’s behavioral cuse model under the cover of “community resilience programs.”
No names. No titles.
But door left open.
Outside the Hall
Crice turned to Hezri, whispering as they walked back toward the gate.
“You didn’t convert them.”
Hezri (smiling faintly):
“I don’t need to.
I just let them realize the world is already moving,
and they’re holding keys to a system they’ve forgotten how to read.”
***
The Names Behind the Silence
Setting: Same venue — Masjid Kassim Community Annex, 11:35 PM
Participants: The five May community leaders, now alone
Ustaz Rahim (61), retired religious educator
Azri (39), former MUIS officer and private school director
Farhan (47), social worker and mosque youth advisor
Dato’ Jamal (58), retired May Affairs civil servant
Hassan Salleh (42), private tutor and local community fundraiser
The click of the annex door signaled that Crice and Hezri had left. What followed was a moment of hushed stillness, broken only when Azri stood by the window and finally exhaled.
Azri (quietly):
“That wasn’t just some policy schor.
You all know who that was, don’t you?”
Farhan frowned.
Ustaz Rahim adjusted his gsses but said nothing.
Azri (voice now firmer):
“That was Hezri.
The Hezri. The one who addressed the Gulf Forum in Abu Dhabi st year…
‘The Final Prophet. One Cuse at a Time.’
He doesn’t just advise 6C—he built it.
Twenty American states obey his rhythm now.”
Dato’ Jamal slowly removed his kopiah and pced it on the table.
Dato' Jamal:
“I thought I recognized that calm.
That man doesn’t ask. He seeds.
And you only realize a season ter that something grew from his words.”
Discussion Deepens — The Reframing
Farhan (carefully):
“We’ve always resisted external ideologies.
But what he showed us… wasn’t ideology.
It was structure without colonization.
Discipline without race. A system of obedience, not an identity.”
Ustaz Rahim (cautiously):
“So what are you saying?
We just... let him pnt his framework here?
Even if it makes sense, we must consider how the state views any whisper of religious governance.”
Azri (leaning forward):
“But he never spoke of Ism as a political tool.
He framed everything in Zahiri methodology—literal, clean, sourced.
No slogans. No sentiment.
Just scripture distilled into cuses.”
“And more importantly… our people already live like this.
They fast, they queue, they yield.
But they do it privately. In fear.
What if he’s offering them public structure—without needing to overthrow anything?”
The Split Within
Ustaz Rahim:
“And if it pulls our youth away from the mosque?”
Hassan:
“Or if it brings them back?
Through crity, not nostalgia?”
Final Agreement
After nearly an hour of yered, cautious discussion, the five men reached a quiet consensus:
They would not reject the model.
They would privately study the Zahiri cuse structures using trusted madrasa schors and legal thinkers.
They would prepare a quiet white paper to present, if needed, to MUIS or sympathetic figures in Parliament.
But most importantly—
Azri (closing):
“We don’t need to accept 6C.
We only need to understand how to transte its rhythm into our context.
And decide—on our terms—whether obedience can finally be ours again.”
***
Private suite, top floor, Conrad Centennial Hotel, Singapore
Time: 12:44 AM
Visual: The glow of a ptop screen cuts through the darkness of the room.
On screen: Elise Carter, Chairman of 6C, and Naomi Chen, Director of Communications.
In frame: Hezri, rexed, shirtless, seated at the edge of the bed. Beside him, Crice Goh, simirly bare under a loosely draped bedsheet, poised with her knees drawn up, one hand resting on the keyboard.
The bed beneath them is unmade. The air smells of sweat and sea salt. But their eyes are sharp. Focused.
This wasn’t afterglow.
This was governance.
Hezri (speaking first):
“Unexpected angle has opened.
The May-Muslim informal bloc—five key community figures.
Low-profile. But all highly networked.
They recognize the Zahiri framework. Not as threat… but as familiar code restructured.”
He looks briefly at Crice. She nods, picking up where he left off.
Crice (measured, voice low):
“I never included Muslims in the test phase.
No need. They already live by pattern. They respond to command.
Their submission instinct is ritualized.
What 6C offers simply puts words to what they already do—without the bureaucratic guilt of calling it ‘theocracy.’”
She gnces at Naomi’s subtle smile on screen.
“I ran trials with secur Chinese, isoted Indian caregivers, and mid-css professionals.
All required scaffolding, push, and incentives.
But these men?”
She paused, brushing a lock of hair behind her ear.
“They just needed recognition. A mirror. A cuse. And they leaned in.”
Elise Carter (leaning into frame, voice cool):
“Then they’re not a fringe popution.
They’re a keystone.
And you, Crice, just became our first anchor embedded in both technocracy and ritual compliance.”
Naomi Chen typed as they spoke—logging patterns, surfacing nguage clusters for communications rollout, already imagining headlines for controlled leaks:
“Social Harmony Through Literal Law”
“Obedience Reframed: Southeast Asia’s Quiet Pivot”
“Singapore’s Muslims Discover Zahiri Governance Through Civic Calibration”
Elise’s Final Instruction:
“Begin feeding them cuses.
Not in bulk—in breadcrumbs. Let them transte the structure into their own idiom.
If they own the framework, they will defend it.
And if they defend it, they’ll enforce it—without asking where it came from.”
Scene fades as Crice closes the ptop.
She exhales slowly.
Not from exertion. But from realization.
She wasn’t just delivering policy anymore.
She was building a rhythm from inside the most engineered society on Earth.
Next Scene: Chapter 217.41 — The First Request
Setting: A pin brown envelope, hand-delivered to MSF’s internal mailbox
Addressee: “Dr. C.G. – Private”
Sender: Unmarked
Inside: A handwritten note
“We have reviewed Cuse 3.4.0 and 1.5.6.
If possible, we request Cuse 6.2.1 and 4.0.2 for further evaluation.
Our team is transting into Sharia-compliant syntax.”
— Circle of Five
Crice folded the note slowly. Her hands trembled—not from fear.
From confirmation.
The rhythm had begun to hum on its own.
***
Private discussion room, third floor of a wakaf-owned education center near Geyng, Singapore
Time: Sunday night, 10:17 PM
Attendees: The original Circle of Five
Ustaz Rahim (61), retired educator
Azri (39), ex-MUIS official, curriculum writer
Farhan (47), mosque youth program advisor
Dato’ Jamal (58), retired civil servant
Hassan Salleh (42), private educator, Arabic-trained
The air was still. Fluorescent lights hummed. A hardcopy of Cuse 6.2.1 – Disobedience Remediation Framework sat in the center of the table, next to a printed excerpt of Ibn Hazm’s al-Muhal, Book of Governance.
No phones. No recordings.
Azri Opens the Meeting
“I know some of you are cautious. So was I.
But after reading these cuses—line by line—I can say:
this is not Western theocracy. This is Ibn Hazm reprogrammed into structure.”
He tapped Cuse 4.0.2 on inheritance freeze:
“Forty days, no exceptions. Zahiri reasoning.
No analogical reasoning. No emotional appeals.
And yet—it’s just. It’s clean.
Our current family disputes clog courts for months. This would end that.”
Farhan, voice steady:
“But is it adaptable?
These were written for American 6C zones.
We’re not dealing with rebellious polygamous households here.
We’re dealing with social shame, silent pressure, fragmented Muslim identity.
Would the cuses read as governance or as foreign intrusion?”
Hassan, deeply skeptical:
“And what of the madhhab traditions we’re bound to?
Singapore’s institutions lean Shafi’i.
What happens when we start pcing Zahiri cuses above decades of ijma’?
What happens when a woman refuses advice from the mosque and instead quotes Cuse 3.4.0 on Femme Arbitration Hierarchy?”
Ustaz Rahim Interjects, Calm but Serious
He tapped al-Muhal, worn and annotated.
“Ibn Hazm was never heretic.
He was inconvenient. He denied qiyas, rejected istihsan, yes—but he obeyed the text without apology.
And maybe that’s what our people crave.
Not more advice. Just crity.”
Dato’ Jamal: The Bridge Between Theory and State
“Then we make it optional.
We don’t enforce it.
We propose it—as a civic alternative, backed by Ismic literalism.
Let the younger generation see that their frustrations with bureaucracy, fatwa inconsistency, and secur drift...
can be repced by structure born of our own tradition.”
A Vote, Unofficial and Private
All five men nodded.
Not in decration, but in commitment to continue.
Azri (closing):
“We’re not building a state. We’re refining a pulse.
Singapore is calibrated.
It needs only a new rhythm.
Let us bring Zahiri structure as a nguage first—and let the obedience come ter.”
Next steps agreed:
Transte three more cuses (6.0.3, 2.3.1, 3.1.9) into Sharia-syntax in May and Arabic.
Develop a discussion series within youth madrasahs under the bel “Ismic Systems and Literal Governance”.
Invite two schors from Johor known for pro-Zahiri leanings to consult quietly.
Do not yet inform MUIS.
Final Words (from Ustaz Rahim):
“When the Qur’an says something clearly, and a people obey it without argument—
That’s not foreign.
That’s Ism done without disguise.”
***
Al-Ma’arif Madrasah, East Singapore — Boys’ Upper Secondary Css
Time: Thursday, just after Zuhur prayers
Character Focus: Amirul Harith, 17, top student in Ismic jurisprudence and tafsir, quiet, observant, raised in a Shafi’i household
Scene: Afternoon “Advanced Comparative Fiqh” elective css, led by guest instructor Ustaz Azri (Circle of Five member)
The whiteboard bore three columns:
Shafi’i – Hanafi – Zahiri
Under each, rulings on custody rights, inheritance deys, and discipline in marital structures were listed—each with references.
Amirul squinted.
There were far fewer notes under Zahiri.
And yet... they all made more sense.
Ustaz Azri spoke evenly:
“The Zahiri method, as taught by Ibn Hazm, uses only what the Qur’an and sahih hadith state clearly.
No analogies. No specutive preference. No public custom shaping divine rulings.”
He gestured toward one ruling:
“In Zahiri thought, if the Qur’an says inheritance must be distributed without dey, then even a court cannot pause it for ‘emotional readiness’ or ‘family consensus.’
The w is not managed. It is executed.”
Amirul raised his hand, slowly:
“But… Ustaz, why were we never shown this school before?
If Ibn Hazm follows only clear texts, why do we learn the others first—Hanafi, Shafi’i, Maliki—where opinion pys such a big role?”
Ustaz Azri paused, smiling gently.
“Because Zahiri thought is dangerous.
It makes your mind obey the text, not your teacher.
It takes away the excuse of complexity.”
After Css – Amirul's Thoughts
He walked home slowly through the void deck corridor, backpack half-zipped, Qur’an app still open on his phone.
“No analogies. Just text.”
“Obey what’s clear. No debate.”
He remembered the family tension during his uncle’s will dispute—how they waited eight months for resolution, all while court letters circled and retives fumed.
“Zahiri w would have ended it in forty days.”
At Home
That night, Amirul didn’t open his Shafi’i fiqh textbook.
He googled:
“Ibn Hazm + al-Muhal + family rulings PDF”
Then searched:
“Zahiri school Singapore discussion”
He found nothing official. But on Telegram, a group had just appeared:
“Madrasah Zahiri Circle – Invite Only”
He hesitated. Then joined.
Because for the first time in his life, Ism felt like structure.
Not sentiment. Not endless opinion.
Just obedience—crisp and clean.
And Amirul Harith liked that feeling.
***
The Circle Beneath the Curriculum
Setting: Unofficial Telegram group — Madrasah Zahiri Circle – Invite Only
Time: 2:17 AM
Location: Disparate homes, bedrooms, study corners across Singapore
Participants: 17 students, ages 15–21, from various madrasahs (Aljunied, Ma’arif, Irsyad)
What began as a whisper from Amirul Harith had become a pulse.
Seventeen now read al-Muhal in PDF and handwritten notes.
Some transted Zahiri rulings into May. Others rewrote them into infographic charts.
One even used PowerPoint to expin why qiyas was a corruption of divine crity.
The group didn’t post selfies or Quran recitation videos.
It shared cuses—lifted from documents Amirul somehow had access to.
They weren’t beled 6C.
They were just called:
“Structured Surrender Series – Draft Notes”
And it resonated.
Because for young Muslims raised in a city of state-pnned order and script-taught Ism, Zahiri thinking felt like sacred logic.
No guesswork.
No soft opinions.
Just divine w as literal as their nation’s train timetables.
Amirul to the group:
“When we obey clearly, we don’t need to defend belief.
Obedience is belief.”
Scene B: The Civilian Pilot — “Calibration Without Context”
Setting: Tampines North Community Wellness Zone
Overseen by: Ministry of Social and Family Development
Disguised Project Name: Rhythmic Household Optimization Scheme (RHOS)
Target Group: Non-May segments — mostly mid-income Chinese households, female-dominant caregiver clusters, single-parent residents
Compliance charts now tracked weekly “friction scores.”
Households were being nudged toward cuse-coded behavioral pcements:
Time-structured elder rotation
Emotionally neutral dispute resolution checklists
Reward structures for domestic obedience
No mention of religion.
No visible enforcement.
But the data yielded over 80% voluntary participation in 6 weeks.
Crice’s Summary (internal memo):
“These groups show no spiritual resistance.
They are conditioned to align with ‘best practices’ if framed as civic well-being.
They don’t need scripture—only scaffolding.
Calibration is working.”
Final Lines — Two Paths Converge
While madrasah youth submit to Zahiri thought through sacred rigor,
their secur peers surrender through systemized domestic logic.
Both obey without knowing they are walking into the same structure.
A system with no name, yet.
Only a rhythm.
***
