Jabariyyah interprets these verses that human have no will on everything but God will ask human to do everything. So man cannot go to the university,
except God will ask human goes to that place. About the force or power to do and make thing real, Jabariyyah remarks human power to act and do is not
human’s property, but that power is owned by merely God.
24
The second group is Qodariyyah, notified in contrary that people are the creator for their actions, and must be responsible for whatever they do. In
this point, they stated that however all the power or capacity they have created by God, but they have a liberty using their capacity in order to achieve what
they want to do.
25
This view is in accordance to Quranic verses: “…it is the truth from the Lord of you all. Then whosoever will, let him believe, and whosoever
will, let him disbelieve…”
26
This verse means God give human a freedom to believe and disbelieve. If the human’s action is not truly human’s, this verse
will be unworthy. This school is believed that all human action and will are owned by human themselves not God. So, human are the creator of their own
actions. The next verse which used as evidence of human’s freedom is “who
made all things good ahsanaa kulla syai’in which He created, and He begun the creation of man from clay.”
27
This verse means – according to Abd al- Jabbar
28
– that God with His all action is kind, and it is impossible if human
24
Harun Nasution, Op. Cit. p. 108
25
Ibid. 35
26
Al-Kahf: 29
27
Al-Sajadah: 7
28
He is the Great Author of al-Qadariyah and also considered as imam of Mu’tazilah which is a school of Islamic theology pronouncing the rational view on Islamic doctrines.
17
18 actions are created by God, because human actions are categorized into kind
action and unkind action. Human are creator of their actions and should be responsible for what
they act. This school believes that the force or the power of human are created by God, but human has their own freedom to choose whether it is bad or good
thing. According to Louise Leahy, human is essential creature who inheritably blessed by their freedom to choose the best for their lives.
29
29
Louise Leahy, Op Cit. p. 175
CHAPTER III THE PHILOSOPHICAL THOUGHT ON HUMAN CONCEPT IN
THE ALCHEMIST
The study about man is considered the dialectic which is claimed something endless, the man is the most mysterious creature, because the
discussion about it is believed will be no end. Man has been questioning about
himself, in which amount of question emerge to discover the truth of man. Because, this way is the only one open possibility to other ways unveil the true
identity of man. Questioning grants man to criticize and understand origin, process, handicap, and goal of his creation. By applying this method, the study of
man will be preserved to know everything about man which is still hidden. The discussion of man identity is preserved from the Greek scholar who
was groups of man talking firstly about man and his true identity until the era of Muslim scholar who had developed much broader to unveil that matter. The
discussion of man in Islam is based on some holy verses of Koran indicating the man identity; for instance, Koran talks about man origin which created from mud
and his process of production created from sperm as well as to his physical element, God blew spirit to make that dead thing live.
1
This physical aspect of man, due to it can be grasped by senses, it is easily made as object of research; such object of medicine research that Islam history
noted Ibn Sina and other doctors ever did it. Consequently, the spiritual aspect is
1
Al-Mu’minun: 12-14 and al-Hijr: 29
20
the most mysterious in which man can never stop asking, although al-Qur’an itself states “they Question you Muhammad about the spirit, declare; the spirit is my
God’s sake, and it is not gave to you knowledge about spirit but little.”
2
That little knowledge is reached by the selected people of Muslim who talked, thought,
and understood about it; they might be Ibn Sina, al-Ghazali, al-Jili, and Ibn A’rabi. The Muslim philosophers not only concern to the study of man relating to
his two aspects: physics and spirit, but also concern to the soul nafs which can explain the motives and tendencies of man to behave and to act.
To understand and simplify the complexity of concept of the man according to Muslim philosophers, the writer adopts the formulation of Prof.
Mulyadi Karthanegra who categorized the concept of man in Islam into three categories. Man as microcosm, man as theormorphism and man’s will. The writer
believed that the category covers all thoughts of man that ever rise in Muslim world.
Regarding to the Paolo Coelho’s The Alchemist, is the contents of the novel include thoughts of man that is ever delivered and being delivered by
Muslim Scholar. It could be said Coelho implies his thoughts trough some characters in the Alchemist, especially three categories that are related deeply with
the novel main massages. What makes it interesting in the context that these thoughts are well known, the answer is the writer himself who is Christian making
The Alchemist colored by Muslim thoughts about the true identity of man. Hence,
2
Al-Isra’: 85
21
