The Principles of Islamic Faith in Paulo Coelho's the Alchemist

THE PRINCIPLES OF ISLAMIC FAITH IN PAULO COELHO'S THE ALCHEMIST

AN UNDERGRADUATE THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters

FAJAR KURNIAWAN 044214084

ENGLISH LETTERS DEPARTMENT FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2010

THE PRINCIPLES OF ISLAMIC FAITH IN PAULO COELHO'S THE ALCHEMIST

AN UNDERGRADUATE THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters

FAJAR KURNIAWAN 044214084

ENGLISH LETTERS DEPARTMENT FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2010

iii STATEMENT OF WORK’S ORIGINALITY

I honestly declared that this thesis, which I have written, does not contain the work or parts of the work of other people, except those cited in the quotations and the references, as a scientific paper should.

Yogyakarta, September 21, 2010 The Writer

Fajar Kurniawan NIM : 044214084

iv ACKNOWLEDGEMENTS

I want to express my deepest gratitude to Elisa Dwi Wardani, S.S., M.Hum. for her guidance and understanding, M. Luluk Artika Windrasti, S.S. for reviewing this thesis, and to

Eferlin The for giving me valuable input to my English writing. I am also privileged to have some criticism from Ni Luh Putu Rosiandani, S.S., M.Hum. on this thesis.

My appreciation also goes to all lectures and staffs of English Letters Department for their support from the very beginning. Finally, thanks to all my friends, English Letters students of 2004 for their friendship.

Fajar Kurniawan

v TABLE OF CONTENTS

TITLE PAGE i

APPROVAL PAGE ii ACCEPTANCE PAGE iii HALAMAN PERNYATAAN iv ACKNOWLEDGEMENTS v TABLE OF CONTENTS vi ABSTRACT viii ABSTRAK ix

CHAPTER 1: INTRODUCTION 1 A. Background of the Study 1 B. Problem Formulation 3 C. Objectives of the Study 3 D. Definition of Terms 4

CHAPTER 2: THEORETICAL REVIEW 5 A. Review of Related Studies 5 B. Review of Related Theories 7 1. Theory of Plot 7 2. View of Islam 9 C. Theoretical Framework 11

CHAPTER 3: METHODOLOGY 13 A. Object of the Study 13 B. Approach of the Study 13 C. Method of the Study 14

CHAPTER 4: ANALYSIS 15 A. The Plot in The Alchemist 15 1. Exposition 15 2. Complication 18 3. Climax 22 4. Denouement 25

B. The Principles of Islamic Faith in The Alchemist Seen through the Plot of the Story 28 1. Faith in the unity of God 29 2. Faith in the angels 32 3. Faith in the prophets 36 4. Faith in the destiny 39 5. Faith in the revelations 42 6. Faith in the hereafter 45

CHAPTER 5: CONCLUSION 49

BIBLIOGRAPHY

vii ABSTRACT

FAJAR KURNIAWAN. The Principles of Islamic Faith in Paulo Coelho's The Alchemist. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University, 2010.

Paulo Coelho’s The Alchemist is a novel which tells the story of Santiago, a simple shepherd boy from the Spanish countryside of Andalusia who decides to leave his land for a journey of accomplishing his destiny – to find precious treasure hidden near the Egyptian Pyramids. During his journey to reach his destination, Santiago undergoes numerous adventures and dangers until he is finally successful to find his treasure. The factor of faith or believing has a great contribution to the accomplishment of Santiago's destiny. The story of Santiago teaches the readers about the importance of faith. In fact, faith is the fundamental of all religions. And this study is conducted specifically to reveal religious teachings from The Alchemist, particularly about the principles of Islamic faith. There are two problems in this study. The first problem is to analyze the plot of the story. And the second problem is to find out the principles of Islamic faith in the novel through the plot of the story. To analyze or answer the existing problems, this study uses the method of library research. Several informations and data are collected through library research in order to support the analysis. One of the most important data is the article about six pillars of faith which describes comprehensively the major principles of Islamic faith. And since this study is intended to reveal the teachings and positive values contained in a literary work, the moral- philosophical approach is considered appropriate to be applied. In the analysis of plot which is divided into four sections (exposition, complication, climax, and denouement), it can be seen that the ideas of faith are clearly visible in the plot of the story. And in the next analysis, the definition of each principle of Islamic faith is described in detail. It can also be seen that each principle of the Islamic faith is represented or portrayed through plot of the story.

viii ABSTRAK

FAJAR KURNIAWAN. The Principles of Islamic Faith in Paulo Coelho's The Alchemist. Yogyakarta: Jurusan Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma, 2010.

The Alchemist karya Paulo Coelho adalah novel yang bercerita tentang Santiago, seorang pemuda gembala sederhana dari daerah pedalaman Andalusia di Spanyol yang memutuskan untuk meninggalkan negerinya demi berkelana mewujudkan takdirnya – yaitu untuk menemukan harta karun terpendam yang tersembunyi di dekat Piramida Mesir. Dalam perjalanannya menuju tujuannya, Santiago melewati banyak petualangan dan bahaya hingga akhirnya dia berhasil menemukan harta karun yang dicarinya. Faktor iman atau kepercayaan sangatlah berperan dalam pemenuhan takdir Santiago. Kisah Santiago mengajarkan pembaca tentang betapa pentingnya iman. Sesungguhnya iman adalah dasar dari semua agama. Dan studi ini secara khusus ditujukan untuk mengungkapkan ajaran-ajaran religius dari The Alchemist, khususnya tentang prinsip-prinsip iman Islam. Studi ini memuat dua permasalahan. Permasalahan pertama adalah untuk menganalisa plot cerita. Dan permasalahan kedua adalah untuk menemukan prinsip-prinsip iman Islam di dalam novel melalui plot cerita. Untuk menganalisa atau menjawab permasalahan-permasalahan yang ada, studi ini menggunakan metode studi pustaka. Beberapa teori dan data penting dikumpulkan melalui studi pustaka untuk mendukung analisis. Salah satu data terpenting adalah artikel tentang enam pilar iman yang menjelaskan secara komprehensif prinsip-prinsip utama iman Islam. Dan karena studi ini dimaksudkan untuk mengungkapkan ajaran dan nilai-nilai positif yang terkandung di dalam sebuah karya sastra, maka pendekatan moral-filsafat dirasakan tepat untuk diterapkan. Dalam analisis plot yang dibagi ke dalam empat bagian (awal, komplikasi, klimaks, dan akhir), dapat dilihat bahwa ide-ide mengenai iman sangat tampak di dalam plot cerita. Kemudian dalam analisis berikutnya, definisi dari masing-masing prinsip iman Islam terjabarkan secara detil. Dapat dilihat juga bahwa setiap prinsip iman Islam itu terwakili atau tergambarkan melalui plot cerita.

ix CHAPTER 1

INTRODUCTION

A. Background of the Study

The Alchemist is a novel written by Paulo Coelho. It is first published in 1988. The novel has been known not only in Coelho's homeland, Brazil, but also throughout the world.

The Alchemist tells the story of Santiago, a simple shepherd boy from the Spanish countryside of Andalusia who decides to travel across African desert for finding precious treasure hidden near the Egyptian Pyramids.

Paulo Coelho himself is the all-time bestselling Portuguese language author. He has sold more than 100 million books in over 150 countries worldwide, and his works have been translated into 66 languages. Some of his works focus on love and the journeys of life.

The Alchemist is probably the most famous work of Paulo Coelho. The Alchemist has been translated into more than 66 languages and sold more than 65 million copies in more than

150 countries. The Alchemist is appreciated by some critics as a novel that can provide a sense of hope for the readers. Mark Machaalani, the founder of Accomplish-Life, states on his website accomplishlife.com:

The Alchemist is like a simple, motivational, yet exciting novel that bursts with optimism; it is the kind of novel that tells you that everything is possible as long as you really want it to happen. The main message I guess that is transmitted to readers is that “when you really want something to happen, the whole universe conspires so that your wish comes true” (2005).

1 The Alchemist is however not merely a motivational novel, but it contains religious values. The Alchemist brings the most fundamental principle of many religions about faith in the unity of God, that he is universal, eternal, all-knowing, all-seeing, and compassionate. This principle implies rejection of any other gods, except God himself. The Quran defines God as the one and only, he is indivisible, he does not beget, and he has no equal (Quran, 112:1-4).

During his journey to reach the Egyptian Pyramids, Santiago undergoes numerous difficulties and dangers. But fortunately he encounters people who teach him to always have faith in God and the destiny. These people encourage Santiago to finish his journey in its accomplishment, and not to worry because everything has been written by the same hand. It means that God has already prepared answers to all of life's problems. By following the omens and signs given by God, Santiago is successful to find his treasure at the end of the story.

“... God has prepared a path for everyone to follow. You just have to read the omens that he left for you” (30).

“Allah created the armies, and he also created the hawks. Allah taught me the language of the birds. Everything has been written by the same hand,” the boy said... (116).

He thought of the many roads he had traveled, and of the strange way God had chosen to show him his treasure... “... But the path was written in the omens, and there was no way I could get wrong,” he said to himself (175).

Islam is a religion which gives great importance on faith. It is said that people can receive perfect guidance to reach their destinations if they have real faith. Shaykh Muhammad

Nazim, the current leader of Naqshabandiyya-Haqqani Sufi order explains this importance of faith in Mercy Oceans:

2 Everyone has a destination; it is a veiled thing we can’t see. But you may know it and see it if using the ways Allah Almighty is teaching us... If a man is not believing, he is never improving and may stay always imprisoned in his five senses, unable to know or understand more. It is impossible for him to reach the heavenly stations (2007:16).

The achievements of people depend on their faith. If people have faith in God, then they will absorb good characters and act according to religious codes. As much as people have real faith in God, their characters and actions will be better, their knowledge will also improve, so that it must be easier for them to reach their destinations.

This study is conducted to find out the principles of Islamic faith in The Alchemist. The principles will be seen through the plot of the story which is centered around Santiago as the major character.

B. Problem Formulation

1. How is the plot of the story developed?

2. How does the plot of the story show the principles of Islamic faith in the novel?

C. Objectives of the Study

The objectives of this study is to answer the questions stated in the problem formulation. The first objective is to describe the plot of the story. And the second objective is to find out the principles of Islamic faith in the novel through the plot of the story.

3 D. Definition of Terms

There are some terms in this study that need to be clarified in order to achieve accurate analysis and avoiding misconception:

1. Principles

Principles are fundamental truths, laws or motivating forces, upon which others are

based (The Problems of Work, 2007:29)

2. Faith

Faith is an organized system of beliefs concerning a supreme being and that being's

relations with creation, especially with humans. The core of Islamic faith is

unconditional belief in the existence and oneness of God (Encyclopedia of Islam,

2009:223).

3. Islam

In this study, Islam refers to universal religion as also propagated in all major Sufi

orders which originate from the tradition of Sunni Islam.

4. Alchemy

Alchemy is a combination of chemistry and magical knowledge that developed in

Islamicate lands. Alchemists engaged in the effort of transforming an imperfect or

lesser phenomenon into a more perfect, purified one. Not only might lead be

transformed into gold, but the human soul itself could be purified of worldly stain

(Encyclopedia of Islam, 2009:29-30).

4 CHAPTER 2

THEORETICAL REVIEW

A. Review of Related Studies

Paulo Coelho's The Alchemist is a novel which attracts many readers from East and

West. Some readers say that the novel has changed their lives forever. It tells the story of

Santiago, a shepherd boy from the Spanish countryside of Andalusia who decides to travel across African in order to reach the Egyptian Pyramids after having a recurrent dream of being transported to the Pyramids by a child. The child in his dream says that he will find a hidden treasure if he comes to the Pyramids.

Jeffrey Aikens, a reviewer, considers The Alchemist as a novel which can inspire the readers to follow their dreams to the realization, no matter how odd they are.

I loved this book because it can inspire someone to follow their dreams and listen to their heart. And not care what other people think of them. When I was reading this book I was going through a rough time in my life. This book lifted my spirits and inspired me to listen to my heart and follow my dreams. Now I am focused on achieving it and will not let anything stop it... I would recommend this book to others because it can motivate and inspire people to do well for themselves and the people around them.

The Alchemist is however not merely a novel of fantasy. But it contains religious values.

The novel states that “our life stories and the history of the world are written by the same hand”

(80). This statement fits with the principle of Islamic faith about the unity of God. A similar

5 opinion has been expressed by Huda Shaka, a reader, on muslamic.blogspot:

I do not think it was a coincidence that a big chunk of the book was set in a Muslim land. I think the attributes of the Creator in Islam fit perfectly with Coelho's idea of the One, Omnipresent, Omnipotent, All-Knowing Supreme Being... Even Coelho's description of a shepherd's life reminds me of the prophets and messengers of Allah. They were all shepherds at one point in their lives and that lifestyle helped that ponder on the creation and connect with the Creator (2007).

According to Islam, God is the one that encompasses all powers so that people should not worship any other beings, except the one true God. This principle of unity of God seems to have been also taught in Christianity and other religions, although they may call it with different names. To the people of Israel, Jesus spoke that the first and most important of all commandments is to believe in one Lord, and to love him will whole heart, all soul, all mind, and all strength (Mark, 12:29-30).

In her study of The Alchemist, Mrs. Koplik states that the novel brings the concepts which are shared by many religions, including Islam.

The novel integrates ideas and philosophies of many faiths... Many of these ideas concern the pursuit of truth, one’s intended destiny and the attainment of personal happiness... These ideas, though, have been explored since ancient times in one form or another by countless faiths and peoples. Hinduism, Buddhism, Islam, Taoism, Christianity, Judaism, countless tribal cultures, in addition to ancient and modern philosophers, all attempt to define the idea...

Paulo Coelho himself admits that he was under the influence of mystical Islam or

Sufism when writing The Alchemist. In his interview with Sami Moubayed, the chief editor of

Forward Magazine, Coelho expresses his admiration of Sufism and its figures, such as the 13th

6 century Persian Sufi poet, Jalal al-Din Rumi.

“Indeed, Sufism has inspired me a lot throughout my life and I refer to this tradition in some of my books such as The Alchemist and more recently The Zahir. Rumi is of course the first figure that springs to mind” (2009).

The Alchemist can be categorized as a religious novel. In fact, The Alchemist really contains religious values, especially on the subject of faith. And this study is conducted to find out the principles of Islamic faith in The Alchemist. The principles will be seen through the plot of the story.

B. Review of Related Theories

1. Theory of Plot

There are various definitions of plot. Perrine states that plot is the sequence of incidents or events of which a story is composed (1974:43). While Forster argues that chronological connection is not enough, a causal connection between the events must be inserted in order to define plot (1974:130-131). And since many plots do not just contain causal connection but also imply thematic connection, Koesnosoebroto concludes that plot is the arrangement of tied- together chronological events that have causal and thematic connections (1988:29).

According to Abrams, a plot basically has functions to give and to show the structure of the unified and completed dramatic action. Generally, it tends to follow a regular formula of common plot. The formula consists of exposition, complication, climax, and denouement

(Abrams, 1993:161):

7 1. Exposition

The first thing that is necessary for the readers in reading a story is to understand the

situation in the beginning of an action. A plot mostly begins with the exposition, which

commonly provides the introduction of the characters, the sketch of the background,

and the description of the situation.

2. Complication

The exposition then moves to the complication or the rising action. This section usually

provides the rising of the problems and the introduction of some difficulties faced by

the character(s). This situation keeps on increasing with complexity and tensions of the

problems and the difficulties until it reaches the climax.

3. Climax

In this section, the problems or the conflicts reach the top and make the highest point of

complexity and emotional intensity in the action. Though it is not always the best part

of the whole unified story, however, the climax is the main part that is what the story

mostly talks about. And then, this most complex event will find the resolution of the

problems and the conflicts.

4. Denouement

This section presents the direct consequences of the decisive climax, and it brings the

problems and the conflicts to a logical end. The resolution may vary greatly in duration,

but usually it forms the shortest part of the plot in a novel.

8 2. View of Islam

Islam is the religion founded by Prophet Muhammad in Arabia in the early 7th century.

If translated literally, Islam means peace and submission. The words “peace” and “submission” creates a comprehensive picture of Islam. According to Al-Hajj Khwaja Kamaluddin, the founder of Woking Muslim Mission in England, peace between two entities lies in the one's submission to other. Trouble arises from disagreement, and the best agreement is that one resigns or submits to the will of the other which in the religious sense, means submits to God's will. Therefore, Islam means the way of peace through complete submission to God's will or principles.

Based on instructions in the Quran (Islam scripture) and elaborated in the tradition of

Prophet Muhammad (hadith), Islam has six principles of faith, known as the six pillars of faith.

The Sunni and Shia have no different opinions on this subject. Both of them believe in these six principles of faith. These six principles of faith may also be found in the scriptures of other religions, especially the ones from Judaism and Christianity.

Although Muslims see Islam as a unique monotheistic religion, they also believe that it is one of a group of the Abrahamic religions interlinked through a common mythic lineage to the ancient biblical patriarch and quranic prophet Abraham. In the Quran, Jews and Christians are considered to be “people of the Book” who, like Muslims, believe in one God and possess sacred books that came from the same heavenly source (Encyclopedia of Islam, 2009:373).

Say: “We believe in God and in what was sent down to us and what was sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and what was given to Moses and Jesus, and what was given to the prophets from their Lord; we

9 do not make a distinction between any of them and to Him we submit” (Quran, 2:136).

The following are the six pillars of faith as expounded by Tahir Ahmad in An

Elementary Study of Islam:

1. Faith in the unity of God

The first is to firmly believe in the absolute oneness of God. It is a unity which is

indivisible, and one which cannot be multiplied or compromised in any form.

2. Faith in the angels

The second is to believe in the existence of angels which is a universally accepted

doctrine in different religions. However, they are sometimes discussed under other

titles, the distinction being only one of nomenclature. Islam speaks of angels as

supernatural beings created from light who have their own entity as persons. The major

role they play is the transmission of messages from God to human beings.

3. Faith in the prophets

The third is to believe in the prophets, who sometimes bring a new code of life and a

new law for a specific people in a specific age, and who sometimes are sent by God

only for the purpose of reform. The Quran speaks of the many prophets who mostly

belong to the Middle Eastern line of prophethood, beginning with Adam up to the time

of Muhammad.

4. Faith in the destiny

In almost all religions there are some references to the nature of destiny. Generally,

10 destiny can be divided into two major categories. The first category of destiny is that of

predetermined and unchangeable. It is referred to in the Quran as the Sunnah of God,

which means that people have no choice of their own. The second category is that of

free choice, with predestination playing practically little role in whatever people decide

and execute.

5. Faith in the revelations

The fifth is to believe in the revelations, which meant as informations given by God.

Muslims are required to believe not only in the revelations vouchsafed to Prophet

Muhammad, which are contained in the Quran, but it is essential for Muslims to believe

in all such divine revelations as were vouchsafed to other prophets, from wherever and

whichever age.

6. Faith in the hereafter

This last principle relates to the life after death. It also implies that every human being

will be raised after death in some form, and will be held answerable to God with

regards to the life he had led on earth.

C. Theoretical Framework

The theory of plot is used in this study in order to analyze the plot of the story in The

Alchemist. The analysis will be based on Abrams' theory which divides plot into four sections: exposition, complication, climax, denouement. This analysis of plot helps to make the ideas of faith in the novel visible.

11 The analysis of the principles of Islamic faith in The Alchemist will be referred to the view of Islam. The view of Islam, especially the six pillars of faith function as the main indication to show the principles of Islamic faith in the novel which will be seen through the plot of the story.

12 CHAPTER 3

METHODOLOGY

A. Object of the Study

The object of this study is The Alchemist, a novel written by Paulo Coelho. O

Alquimista is the Portuguese original version of the novel, published by Editora Rocco Ltd. in

Brazil. The English version is prepared by Alan R. Clarke in consultation with Paulo Coelho, first published in 1988 by Harper-Collins Publisher, New York.

The Alchemist is probably the most famous novel of Paulo Coelho. The novel has been translated into more than 66 languages, winning the Guinness World Record for most translated book by a living author. It has been sold more than 65 million copies in more than 150 countries, becoming one of the bestselling books in history.

B. Approach of the Study

According to Guerin in A Handbook of Critical Approaches to Literature, moral- philosophical approach is an approach that insists on finding out and stating what is exposed and thought. The basic position of moral-philosophical approach is to teach morality and to probe philosophical thought of a period or group (1979:39).

Since this study concerns to analyze the principles of Islamic faith in The Alchemist, therefore this study cannot avoid to discuss the philosophical teachings of Islam which of course imply moral values. The moral-philosophical approach is determined as the most

13 suitable approach to be used for the analysis.

C. Method of the Study

The first step of conducting this study is reading and examining the novel The

Alchemist itself. The most essential process in this first step is comprehending the story and its details.

The second step is formulating the topic to be analyzed, which is the principles of

Islamic faith in The Alchemist. This second step includes collecting data, information, and theories which are related to the topic. The basic supporting theories of the analysis are the theory of plot and view of Islam (the six pillars of faith).

The third step is determining the approach of the analysis. Since all discussions about

Islamic faith tend to imply morality and philosophical thought, therefore moral-philosophical approach is decided to be used for the analysis. And the last step is making a conclusion based on the analysis.

14 CHAPTER 4

ANALYSIS

A. The Plot in The Alchemist

1. Exposition

In this section, Santiago is introduced as the major character of the story. He is described as an adventurous boy from the Spanish countryside of Andalusia. He leads a happy life by being a shepherd. Previously, his parents have wanted him to become a priest. But he follows his own decision and choice to explore the world through walking the Andalusian terrain with his sheep.

Santiago's first conflict happens when he has a recurrent dream of being transported to the Egyptian Pyramids by a child. The dream occurs when he is sleeping under a sycamore growing out of a ruined church. An old Gypsy woman with whom Santiago consults his dream, says that the dream is the language of God and it reveals about his destiny – to find precious treasure hidden near the Egyptian Pyramids.

“You came so that you could learn about your dreams,” said the old woman. “And dreams are the language of God. When he speaks in our language, I can interpret what he has said” (13).

“And this is my interpretation: you must go to the Pyramids in Egypt. I have never heard of them, but, if it was a child who showed them to you, they exist. There you will find a treasure that will make you a rich man.” “I told you that your dream was a difficult one. It's the simple things in life that are the most extraordinary; only wise men are able to understand them...” (15).

15 The revelation of his destiny brings a state of confusion to Santiago. Part of him wants to take a chance to go for finding the treasure hidden near the Egyptian Pyramids, and the other part of him wants to continue his easier life as a shepherd.

“... how am I going to get to Egypt?” “I only interpret dreams. I don't know how to turn them into reality. That's why I have to live off what my daughters provide me with” (15).

Santiago has no idea about his decision until he meets a mysterious old man named

Melchizedek in a plaza of Tarifa. Melchizedek introduces himself as the king of Salem.

Although Santiago has never met Melchizedek before, but the old man knows everything about his private life, including his recurrent dream of treasure. Melchizedek can even perform miracle that makes Santiago amazed.

… before the boy could say anything, the old man leaned over, picked up a stick, and began to write in the sand of the plaza. Something bright reflected from his chest with such intensity that the boy was momentarily blinded. With a movement that was too quick for someone his age, the man covered whatever it was with his cape. When his vision returned to normal, the boy was able to read what the old man had written in the sand. There, in the sand of the plaza of that small city, the boy read the names of his father and his mother and the name of the seminary he had attended... he read things he had never told anyone (21).

Melchizedek tells Santiago that he always appear on the scene when people try to realize their destinies. He relates that the week before he has been forced to appear in the form of a stone at the front of a miner. The miner has been working for five years in a certain river, examining hundreds of thousands of stones looking for an emerald, but without any positive result. Since the miner has sacrificed everything to his destiny, Melchizedek decides to help

16 him.

He transformed himself into a stone that rolled up to the miner's foot. The miner, with all the anger and frustration of his five fruitless years, picked up the stone and threw it aside. But he had thrown it with such force that it broke the stone it fell upon, and there, embedded in the broken stone, was the most beautiful emerald in the world (25).

“Sometimes I appear in the form of solution, or a good idea. At other times, at a crucial moment, I make it easier for things to happen. There are a lot of things I do, too, but most of the time people don't realize that I've done them” (24).

Melchizedek reaffirms the old Gypsy woman's statement about Santiago's destiny, and he insists Santiago to give one-tenth of his sheep for him. As an exchange, Melchizedek promises to give Santiago clues how to find his treasure. He convinces Santiago that following his destiny to its accomplishment is his real obligation in life.

“Why are you telling me all this?” “Because you are trying to realize your destiny. And you are at the point where you're about to give it all up” (24).

“Treasure is uncovered by the force of flowing water, and it is buried by the same currents,” said the old man. “If you want to learn about your hidden treasure, you will have to give me one-tenth of your flock” (25).

“... everything in life has its price. This is what the Warriors of the Light try to teach” (26).

Santiago finally agrees to give one-tenth of his sheep for Melchizedek. Melchizedek's ability to perform miracle makes Santiago believe that the old man is a divine being. He is sure that Melchizedek will give him real clues to find his treasure. After giving one-tenth of his sheep for Melchizedek, Santiago also sells all other sheep to his friend immediately because he

17 needs money for his journey.

“… The treasure is at the Pyramids; that you already knew. But I had to insist on the payment of six sheep because I helped you to make your decision” (31).

Santiago's decision to give one-tenth of his sheep for Melchizedek and sell the rest to his friend informs that the course of his life has changed. By leaving his sheep, it means that he is no longer a shepherd, but a seeker of treasure.

“In order to find the treasure, you will have to follow the omens. God has prepared a path for everyone to follow. You just have to read the omens that he left for you” (30).

The old man looked at the boy and, with his hands held together, made several strange gestures over the boy's head. Then, taking his sheep, he walked away. He would never again see the boy, just as he had never seen Abraham again after having charged him one-tenth of his fee... … But the King of Salem hoped... that the boy would be successful (34-35).

2. Complication

In this section, Santiago experiences conflicts which are more difficult or complicated than the conflict in the previous section. Santiago's complication begins when he arrives in

Africa for the first time. In the port, he is quickly robbed of all his money by a thief and left despondent on the street. He thinks himself as a fool because he has believed in his dream.

18 He was so ashamed that he wanted to cry. He had never even wept in front of his own sheep. But... he was far from home, so he wept (41).

Santiago does not have money to continue his journey to the Egyptian Pyramids. He does not even have money to go back to Spain. He opens his pouch to see what is left of his possessions. In his pouch, he finds two stones that Melchizedek has given him. When he looks at the stones, he feels relieved.

The stones mysteriously give calm to Santiago. They remind him on Melchizedek, the king of Salem. By only remembering Melchizedek, Santiago receives a positive energy.

He immediately gets a job as customer service in a crystal shop owned by an old merchant.

Santiago tells the old merchant that he needs money in order to go to Egypt. But the old merchant laughs at him and answers that even if he works for an entire year, his commission is still not enough to take him to Egypt. The old merchant's statement is the second complication for Santiago because it weakens his hope to find his treasure. He never knows before that there are thousands of kilometers of desert to cross in order to reach Egypt.

There was a moment of silence so profound that it seemed the city was asleep. No sound from the bazaars, no arguments among the merchants, no men climbing to the towers to chant. No hope, no adventure, no old kings or destinies, no treasure, and no Pyramids. It was as if the world had fallen silent because the boy's soul had. He sat there, staring blankly through the door... The merchant looked anxiously at the boy. All the joy he had seen that morning had suddenly disappeared. “I can give you the money you need to get back to your country, my son,” said the crystal merchant. The boy said nothing. He got up, adjusted his clothing, and picked up his pouch. “I'll work for you,” he said (50).

19 Santiago has no other choices, but to stay with his job in the crystal shop for survival.

But working in the crystal shop is another complication for Santiago. He sees that his new job is not exactly the kind of job that can give him happiness. The old merchant spends his entire days mumbling behind the counter, telling Santiago to be careful with the pieces and not to break anything.

However, spending months in the crystal shop makes Santiago getting used to his job there. He helps the old merchant to make some innovations in the shop. With his helps, the sales have really improved. Santiago receives very great commission from the old merchant because the old merchant considers him bringing luck and profit for the shop.

The boy's very presence in the shop was an omen, and, as time passed and money was pouring into the cash drawer, he had no regrets about having hired the boy. The boy was being paid more money than he deserved, because the merchant, thinking that sales wouldn't amount to much, had offered the boy a high commission rate (54).

“I am proud of you,” he said. “You brought a new feeling into my crystal shop...” (63).

After working for a year and earning a lot of money, Santiago decides to leave the crystal shop. At this point, he is again faced with complication. He is tempted to go back home and live simple life as a shepherd. But he is also curious to continue his journey to Egypt for finding his treasure because he has already had enough money to go there. When he is walking the streets to go back home, he suddenly decides to take a chance and continue his journey to

Egypt. Since he has made great success in the crystal shop, he believes that he will be successful in search of his treasure.

20 The hills of Andalusia were only two hours away, but there was an entire desert between him and the Pyramids. Yet the boy felt that there was another way to regard his situation: he was actually two hours closer to his treasure... the fact that the two hours had stretched into an entire year didn't matter. He suddenly felt tremendously happy. He could always go back to being a shepherd. He could always become a crystal salesman again. Maybe the world had other hidden treasures, but he had a dream, and he had met with a king. That doesn't happen to just anyone! (67)

Santiago resolves to take a chance and join a caravan which crosses the desert. Before the caravan starts its journey to Egypt, the leader of the caravan reminds Santiago and the other people to swear to God that they will be good followers.

“There are a lot of different people here, and each has his own God. But the only God I serve is Allah, and in his name I swear that I will do everything possible once again to win out over the desert. But I want each and every one of you to swear by the God you believe in that you will follow my orders no matter what. In the desert, disobedience means death.” There was a murmur from the crowd. Each was swearing quietly to his or her own God... the murmur lasted longer than a simple vow would have. The people were also praying to heaven for protection (74-75).

The next complication is in the desert. The journey to Egypt seems endless, and the caravan moves very slow in silence. There is also rumor of tribal war in the desert and it makes the journey becomes more and more dangerous by the day. To avoid thinking about the possibility of war, Santiago puts all his attentions to the desert, instead of reading book or speaking too much. Santiago finds that the desert is alive and it can communicate with him in some ways.

I've learned things from the sheep, and I've learned things from crystal, he thought. I can learn something from the desert, too. It seems old and wise (76).

21 “Everything on earth is being continuously transformed, because the earth is alive... and it has a soul. We are part of that soul...”. The boy thought about that for a while as he looked at the moon and the bleached sands. “I have watched the caravan as it crossed the desert,” he said. “The caravan and the desert speak the same language, and it's for that reason that the desert allows the crossing. It's going to test the caravan's every step to see it it's in time, and if it is, we will make it to the oasis” (82).

After riding for months, the caravan finally arrives in Al-Fayoum, an oasis in Egypt.

The people of the caravan are happy and feel gratitude because they do not encounter any armies during their journey in the desert. The oasis is considered as a neutral ground, and everyone feels released from the threat of war. Santiago also feels safe and happy in the oasis.

He decides to stay in the oasis for few days before continuing his journey. From Al-Fayoum,

Santiago still needs to take few weeks journey by himself in order to reach the Pyramids.

3. Climax

One day in Al-Fayoum, Santiago meditates on a stone, and he senses a movement above him. Looking up, he sees a pair of hawks flying high in the sky. The hawks fly without pattern, but he knows that there is meaning in the way they fly. He observes the movement of the birds, trying to give all his attentions.

Suddenly, one of the hawks made a flashing dive through the sky, attacking the other. As it did so, a sudden, fleeting image came to the boy: an army, with its swords at the ready, riding into the oasis. The vision vanished immediately, but it had shaken him (105).

Santiago knows from his vision that Al-Fayoum will be attacked by an army. He tells

22 his vision to the tribal chieftains of the oasis. The tribal chieftains decides to believe in

Santiago's vision because “they believe that if they have to know about something Allah wants them to know, someone will tell them about it” (109). Therefore, they arrange a strategy and allow people of the oasis to carry their arms for a day. The next morning, the army does truly come and attack the oasis, but the people of the oasis have been ready to fight them. Finally, the army can be defeated easily within half an hour by the people of the oasis.

After his success in making important prediction, Santiago is made as the counselor of the oasis by the tribal chieftains. They even compare Santiago with Joseph of Egypt and give him pieces of gold.

By being the counselor of the oasis, Santiago has enough gold to buy many sheep and many camels. He also has Fatima, a young desert woman of the oasis. They fall in love each other the first time they meet. Santiago spends his beautiful days in the oasis with Fatima. He wants to stay in the oasis forever and forgets about his treasure.

But one night, a strange alchemist approaches Santiago and greets him in a mysterious way. The alchemist has already known about Santiago's recurrent dream of treasure by his spiritual knowledge. And he tells his intention to instruct Santiago.

“I am... going to point you in the direction of your treasure” (121).

However, Santiago is not interested anymore with the idea of pursuing his treasure since he has already got all worldly enjoyments in the oasis, including Fatima – the woman that he loves. But the alchemist reminds Santiago that “none of that is from the Pyramids”

23 (121). He tells Santiago that the treasure hidden near the Egyptian Pyramids are more precious than the gold given by the tribal chieftains. “You must not let up, even after having come so far...” (117). Concerning about Fatima, the alchemist convinces Santiago that a desert woman knows that man has to go away in order to return. She will expect her man to find the thing he is looking for.

“... she never asked you to stay, because a woman of the desert knows that she must await her man... what kept you at the oasis was your own fear that you might never come back... “You must understand that love never keeps a man from pursuing his destiny. If he abandons that pursuit, it's because it wasn't true love...” (126).

Santiago takes a chance to continue his journey to the Pyramids. He promises Fatima that he will come back as soon as possible to her after he gets his treasure. There is a great sorrow in his heart. But when he finally decides to follow and surrender faithfully to the alchemist, he feels peace.

“I'm going with you,” the boy said. And he immediately felt peace in his heart (127).

“Don't think about what you've left behind,” the alchemist said to the boy as they began to ride across the sand of the desert (130).

Riding together with the alchemist, Santiago's journey for finding his treasure turns into a spiritual journey. One day, Santiago feels his heart is afraid that it has to suffer. But the alchemist tells Santiago that “the fear of suffering is worse than the suffering itself. And that no heart has ever suffered when it goes in search of its dreams, because every second of the search is a second's encounter with God and with eternity” (137).

24 Another day, Santiago asks the alchemist to teach him about alchemy, especially about transforming ordinary metal into gold. However, the alchemist answers that gold is only a symbol of evolution. Gold is the metal that evolved the furthest. It is not so important to transform metal into gold, but the most important is to transform human beings into spiritual beings. It is told that few alchemists who are very wise know about the secret, and they lock themselves in their laboratories, trying to evolve themselves. Since Santiago is not in the laboratory, the alchemist instructs Santiago to immerse in the desert.

“The desert will give you understanding of the world; in fact, anything on the face of the earth will do that” (134).

The moment when Santiago decides to follow the alchemist and leave the oasis for continuing his journey can be considered as the final complication or climax of the story.

During his journey to the Egyptian Pyramids, Santiago is always faced with choices whether to continue his journey or to give up his effort. But his decision to follow the alchemist tells about his final commitment or ultimate decision. He has already got all worldly enjoyments in the oasis which he never has before, but he is willing to leave all those things behind in order to follow his destiny to its accomplishment.

4. Denouement

The alchemist guides Santiago until he comes upon a Coptic monastery. From the monastery, the alchemist instructs Santiago to continue his journey to the Pyramids alone by himself. The Pyramids is not so far from the monastery, and the alchemist feels that he has

25 given enough lessons to Santiago.

“From here on, you will be alone,” the alchemist said. “You are only three hours from the Pyramids.” “Thank you,” said the boy... “I only invoked what you already knew” (162).

After many adventures, dangers, and important life lessons, Santiago finally reaches the

Pyramids. He is very grateful to God because he thinks that he almost accomplishes his destiny, and the treasure is already waiting for him.

Santiago begins to dig deep into the sand where his tears have fallen, looking for his treasure. But before he can get far, a group of thieves shows up, beating and robbing him. They force him to continue digging, expecting of precious treasure hidden. They are very disappointed when there is no treasure found.

“Leave him. He doesn't have anything else...” (171).

But before the thieves leave, one of them says to Santiago that two years before, right on the spot where Santiago is digging, he has a recurrent dream. The dream tells him that he has to travel to the fields of Spain and look for a ruined church where shepherds and their sheep sleep. The dream also tells him that he will find precious treasure at the root of a sycamore growing out of the ruined church. The thieve says that he is not a fool to believe in a recurrent dream. The group of the thieves finally leaves Santiago.

“You're not going to die. You'll live, and you'll learn that a man shouldn't be so stupid... I'm not so stupid as to cross an entire desert just because of a recurrent dream” (172).

26 Instead of being desperate because he does not find his treasure in the Pyramids,

Santiago laughs. Santiago's laughter is his expression of happiness as well as embarrassment.

He laughs because he has already known where his treasure truly lies. And he also laughs because of feeling so stupid – he has already crossed an entire desert for something which is actually buried in his own land. He speaks angrily condemning the alchemist, “You old sorcerer... You knew the whole story...” (176). But he hears the alchemist's voice on the wind, answering him, “If I had told you, you wouldn't have seen the Pyramids. They're beautiful, aren't they?” (176).

Santiago finally realizes that his journey to the Pyramids has led him to a king, a merchant, a caravan leader, and an alchemist. He thanks God for making him believe in his destiny so that he can meet with those people who has given him many life lessons. And above all for his having met with Fatima, a desert woman who has told him that she is a part of his destiny.

Santiago's laughter is also a mark of resolution or denouement of the story, telling that his journey for finding his treasure has really ended.

The boy stood up shakily, and looked once more at the Pyramids. They seemed to laugh at him, and he laughed back, his heart bursting with joy (172).

Santiago's journey for finding his treasure ends up being right back where it is begun, under the sycamore growing out of a ruined church where he has his recurrent dream years before. He digs and finds a beautiful chest full of gold and gems. There are also precious stones, gold masks, and stone statues. He is truly successful in accomplishing his destiny. After

27 finding his treasure, Santiago muttered to himself, “I’m coming Fatima,”... (177).

C. The Principles of Islamic Faith in The Alchemist Seen through the Plot of the

Story

Based on instructions in the Quran (Islam scripture) and elaborated in the tradition of

Prophet Muhammad (hadith), Islam has six principles of faith, known as the six pillars of faith.

Although Muslims see Islam as a unique monotheistic religion, they also believe that it is one of a group of the Abrahamic religions interlinked through a common mythic lineage to the ancient biblical patriarch and Quranic prophet Abraham. In the Quran, Jews and Christians are considered to be “people of the Book” who, like Muslims, believe in one God and possess sacred books that came from the same heavenly source (Encyclopedia of Islam, 2009:373).

This section is written to find out the principles of Islamic faith in The Alchemist. The principles will be seen through the plot of the story which is centered around Santiago as the major character. The analysis will be based on the six pillars of faith as expounded by Tahir

28 Ahmad in An Elementary Study of Islam. Some additional informations from Encyclopedia of

Islam, Mercy Oceans (collection of teachings of Naqshabandiyya-Haqqani Sufi), including the

Quran will also be used to support the analysis. However, it should be noted that the analysis will not touch the Islamic jurisprudence (fiqh) aspects, but it only discusses the philosophical aspects of Islam in the elementary level.

1. Faith in the unity of God

God (Arabic: Allah) is the creator of the universe who brings life and death. God commands human beings to remember him and to submit to him, but God also shows them his kindness and compassion. God can reward them for their faith and good deeds (Encyclopedia of Islam, 2009:34).

The principle of faith in the unity of God is clearly expressed in the Quran. The Quran states that God is one, he does not beget, and he has no equal (Quran, 112). Other verses declare, “your God is one God” (Quran, 18:110; 21:108; 39:4), while others stress that God has no partner (Quran, 6:163; 17:111). This principle can also be found in the teachings of other religions, including Christianity. It is the principle which is mentioned in both the Old and New

Testaments.

“The Lord our God is one Lord” (Deuteronomy, 6:4).

“I am the Lord, and there is none else, there is no God beside me” (Isaiah, 45:5).

“One God and Father of all, who is above all, and through all, and in you all” (Ephesians, 4:6).

29 Jesus himself emphasized the principle of faith in the unity of God when he spoke to the people of Israel that the first and most important of all commandments is to believe in one

Lord and to love him with whole heart, all soul, all mind, and all strength (Mark, 12:29-30).

There are still many verses that can be quoted from the Quran, Bible, and other scriptures. In fact, the principle of faith in the unity of God has been taught since ancient times by countless religions. They all state that God is one, although they may call it with different names.

In The Alchemist, the principle of faith in the unity of God can be seen when Santiago decides to go to the Egyptian Pyramids by joining a caravan. Before the caravan starts its journey to Egypt, the leader of the caravan reminds Santiago and the other people to swear to

God that they will be good followers.

“There are a lot of different people here, and each has his own God. But the only God I serve is Allah, and in his name I swear that I will do everything possible once again to win out over the desert. But I want each and every one of you to swear by the God you believe in that you will follow my orders no matter what. In the desert, disobedience means death.” There was a murmur from the crowd. Each was swearing quietly to his or her own God. The boy swore to Jesus Christ. The Englishman said nothing. And the murmur lasted longer than a simple vow would have. The people were also praying to heaven for protection (74-75).

The leader of caravan's statement that he swears only by the name of Allah, but the other people may swear by the God which they believe in clearly shows the principle of faith in the unity of God. The names and concepts of God between religions are different, but the

Quran states that Allah is actually the the same God which is worshiped by people of other

30 religions, such as Christianity and Judaism (Encyclopedia of Islam, 2009:34).

And do not argue with the people of the Book except in that which is better; except for those who are wicked among them; and say: “We believe in what was revealed to us and in what was revealed to you, and our god and your god is the same; to Him we submit” (Quran, 29:46).

Say: “Call on God or call on the Almighty; by whichever you call on, to Him are the best names” (Quran, 17-110).

Few people think that they have their own Gods which differ from others, it is therefore the leader of caravan allows the people to pray to God in accordance with their own faiths.

Islam itself makes no significant distinction between religions. As long as people commit good deeds and submit to God which they believe in, they will also receive protection.

Surely those who believe; and those who are Jewish, and the Nazarenes (Christians), and the Sabians, whoever of them believes in God and the Last Day and does good works; they will have their recompense with their Lord, and there is no fear upon them, nor will they grieve (Quran, 2:62).

God will not be universal if he behaves differently with different people. God should treat all people in an equitable and just manner. According to Shaykh Muhammad Nazim, the current leader of Naqshabandiyya-Haqqani Sufi order, all religions are actually originated from the one God. But with time and human weakness, most religions are distorted from their original truth.

Atef Khalifa, in his article One Universal God, explains that although the majority of people believe in God, they have a human factor attached to the worship of God in one form or another. The majority of people cannot envision praying to God directly. Most believe that an

31 intercessor, usually in the form of a dead saint or prophet, is necessary for the ultimate contact.

Human factor is the cause of differences between religions and people who believe in

God. Logically, if people puts aside the human factor and submit to the one God, regardless of the name used for God, then they will be united. Therefore, the principle of faith in the unity of

God also implies the realization of the oneness of mankind. This truly shows the universal concept of equality in Islam.

2. Faith in the angels

Angels are supernatural beings that participates in the relations between God and human beings. Angels submit to God’s commands and serve as messengers and helpers. Angels are made of dazzling light, but angels may also appear in human form (Encyclopedia of Islam,

2009:42-43).

According to Tahir Ahmad in An Elementary Study of Islam, the principle of faith in the angels is a universally accepted doctrine in different religions. However, angels are sometimes discussed under other titles, the distinction being only one of nomenclature. Islam speaks of angels as supernatural beings created from light who have their own entity as persons. The major role they play is the transmission of messages from God to human beings.

In The Alchemist, the figure of an angel can be seen in the character of Melchizedek.

Melchizedek gives clues to Santiago how to find precious treasure hidden near the Egyptian

Pyramids. After giving the clues to Santiago, it is told that Melchizedek will never see Santiago again, just as he have never seen Abraham again after having charged him one-tenth of his fee

32 (34). Melchizedek says that he should have repeated his name for Santiago so that Santiago will not forget that his name is Melchizedek, the king of Salem (35).

The descriptions of Melchizedek in the story that he is the king of Salem and has ever met with Abraham inform that he is not merely an imaginary character, but he is inspired by a real character from the Bible.

The reference to Melchizedek can be found in both the Old and New Testaments. In the book of Genesis, it is told that after defeating his enemy in a battle, Abraham meets

Melchizedek – the king of Salem, in a valley. Abraham expresses his honor to Melchizedek and gives one-tenth of his possessions. As a respond, Melchizedek gives his blessing to Abraham

(Genesis, 14:17-20).

The book of Hebrews quotes the story about Melchizedek told in the book of Genesis and adds that Melchizedek is a priest of the most high God, without father, without mother, without descent, having neither beginning of days, nor end of life (Hebrews, 7:1-3).

Based on the descriptions about Melchizedek in the Bible, logically, a person who is superior to Abraham and having no father and mother, never born and never dead must be a god or angel.

In The Alchemist, there is an explanation that the character of Melchizedek is a god or angel: “The gods should not have desires, because they don't have destinies. But the king of

Salem hoped desperately that the boy would be successful” (35). Melchizedek also claims himself as a Warrior of the Light (26). As commonly known that Islam speaks angels as supernatural beings created from light. Therefore, the character of Melchizedek in the story can

33 be regarded as an angel.

Without referring to the Bible, the character of Melchizedek in The Alchemist still can be regarded as an angel. In Encyclopedia of Islam, angel is generally defined as a supernatural being that participates in the relation between God and human beings, especially as helper and messenger. This definition fits with the role played by Melchizedek in the story since

Melchizedek helps Santiago to make his decision.

Before meeting with Melchizedek, Santiago is in a state of hesitation. Part of him wants to take a chance to go for finding the treasure hidden near the Egyptian Pyramids, and the other part of him wants to continue his easy life as a shepherd. But finally, Melchizedek approaches and instructs Santiago to go to the Pyramids for finding the treasure because it is his true destiny in life.

“... God has prepared a path for everyone to follow. You just have to read the omens that he left for you” (30)

Melchizedek also shows Santiago that he can perform miracle. In the plaza of Tarifa,

Melchizedek picks up a stick, and writes in the sand of the plaza. In the sand of the plaza,

Santiago reads the names of his father and his mother and the name of the seminary he has attended. And he reads things he has never told anyone (21). Melchizedek's ability to perform such miracle proves that he is an angel, a supernatural being.

Melchizedek even tells Santiago that the week before he has been forced to appear in the form of a stone at the front of a miner. He explains that the miner has been working for five years in a certain river, examining hundreds of thousands of stones looking for an emerald, but

34 without any positive result. Since the miner has sacrificed everything to his destiny,

Melchizedek decides to help him: “He transformed himself into a stone that rolled up to the miner's foot. The miner, with all the anger and frustration of his five fruitless years, picked up the stone and threw it aside. But he had thrown it with such force that it broke the stone it fell upon, and there, embedded in the broken stone, was the most beautiful emerald in the world”

(25). Therefore, it is obvious that a person who can transform himself into a stone must be a supernatural being or angel.

The principle of faith in the angel in The Alchemist is showed by Santiago's decision to give one-tenth of his sheep for Melchizedek. Previously, Melchizedek has insisted Santiago to give one-tenth of his sheep for him. As an exchange for the sheep, Melchizedek promises to give Santiago clues how to find the treasure hidden near the Egyptian Pyramids. Melchizedek also convinces Santiago that going to the Pyramids for finding the treasure is his true destiny in life.

Shaykh Muhammad Nazim explains that Prophet Muhammad was always following the orders of the angel Gabriel, doing every action and speaking according to Allah’s orders as brought by Gabriel. It means that no one may reach the divine presence without a guide and guidance. One must give himself to the hands of a guide, surrender, or else no benefit he can take. A guide is one who knows his destination (2007:18-19).

Therefore, by giving one-tenth of his sheep for Melchizedek, it means that Santiago has surrendered to Melchizedek and accepted him as his guide. Santiago's decision to give one- tenth of his sheep for Melchizedek really shows the principle of faith in the angel since

35 Melchizedek himself is an angel and he informs Santiago about his true destiny.

After receiving the payment of Santiago's sheep, Melchizedek suggests Santiago to follow the omens and signs given by God during his journey. He also gives Santiago two stones of divination: Urim and Thummim. According to Melchizedek, God has prepared a path for everyone to follow and Santiago just has to walk on his path faithfully until the end (30). At the end of the story, Santiago is successful in accomplishing his destiny of finding the hidden treasure by following Melchizedek's suggestion.

3. Faith in the prophets

Shaykh Muhammad Nazim explains that “prophets are not angels, they are from man, and know everything about human nature. They show how we can purify ourselves. Whoever sits with them will absorb good characters. We need at least a friend in our way, as Moses asked for his brother, Aaron, to be a Prophet and help him speak” (2007:66).

In fact, the word prophet or nabi is used very often in Sufi literatures. Shaykh

Muhammad Hisham Kabbani, the chairman of the Supreme Islamic Council of America, explains that everyone is actually a prophet or messenger, at least to himself.

One is prophet to himself, as a prophet – he is not being sent anywhere. He is only a prophet, Allah granted him that level. He is a prophet to himself, like the children of Jacob. Only Joseph was the messenger, and was sent, prophet for a community. But his brothers were prophets to themselves. There is a prophet to himself, there is a prophet for his family, a family prophet, only he gives advice to his family, and there is a prophet who is sent as a messenger. So even between prophets there are different ranks (2009).

In The Alchemist, the character of the alchemist plays the role of a prophet for Santiago.

36 Throughout the story, the alchemist's identity remains mysterious. His name is never introduced, but his character is unforgettable. It is said that he is more than two hundred years old. The alchemist inspires Santiago to be more successful in his effort of finding his treasure by teaching him spiritual knowledges and introducing him to the principles of alchemy. The alchemist makes Santiago a stronger person and more faithful to God. In this way, the alchemist can be considered as a prophet.

The consideration of the alchemist as a prophet is of course not in the jurisdictional sense because some Muslim jurists usually does not recognize any more prophets after Prophet

Muhammad. What is being emphasized here is the principle that people must make someone as their spiritual guide or friend. The Sufis believe that people can reach their destinations easier if they have a guide. A good guide is necessary because he can show people the most righteous path, so that they will not go deviate.

Santiago meets the alchemist when he stays in Al-Fayoum. Before Santiago arrives in the oasis, the alchemist has already waited for his coming. The alchemist knows that God has ordered him to make Santiago as his disciple.

He knew that in the caravan there was a man to whom he was to teach some of his secrets. The omens had told him so. He didn't know the man yet, but his practiced eye would recognize him when he appeared (91).

One night, the alchemist approaches Santiago and greets him in a mysterious way. The alchemist tells his intention to instruct Santiago, “I am... going to point you in the direction of your treasure” (121). However, Santiago is not interested anymore with the idea of pursuing

37 his treasure since he has already got all worldly enjoyments in the oasis, including Fatima – the woman that he loves. But the alchemist reminds Santiago that “none of that is from the

Pyramids” (121). The alchemist encourages Santiago to continue his journey, “You must not let up, even after having come so far...” (117). Concerning about Fatima, the alchemist convinces

Santiago that a desert woman knows that man has to go away in order to return. She will expect her man to find the thing he is truly looking for.

Santiago's decision to surrender to the alchemist shows the principle of faith in the prophet. He has already got all worldly enjoyments in the oasis which he never has before, but he is willing to leave all those things behind in order to follow the alchemist's instructions.

Santiago believes that the alchemist will take him to his true destination.

Riding together with the alchemist, Santiago's journey for finding his treasure turns into a spiritual journey. One day, Santiago feels that his heart is afraid that it has to suffer. But the

38 alchemist tells Santiago that “the fear of suffering is worse than the suffering itself. And that no heart has ever suffered when it goes in search of its dreams, because every second of the search is a second's encounter with God and with eternity” (137).

Another day, Santiago asks the alchemist to teach him about alchemy, especially about transforming ordinary metal into gold. However, the alchemist answers that gold is only a symbol of evolution. Gold is the metal that evolved the furthest. It is not so important to transform the metal into gold, but the most important is to transform human beings into spiritual beings. It is told that few alchemists who are very wise know about the secret, and they lock themselves in their laboratories, trying to evolve themselves. Since Santiago is not in the laboratory, the alchemist instructs Santiago to immerse in the desert (134).

4. Faith in the destiny

Faith in the destiny is the fourth principle of Islamic faith,. Shaykh Muhammad Nazim explains, “We must believe that our destinations are written and known by Allah before our coming to this life. He is our creator, he only orders and everything must go as he likes. We are his creature, each with a particular destination. We are moving towards our destinations with divine guidance. No one can change his destination. It is in Allah’s hands. This believing is the beginning of our journey to our destinations; and that journey is ending in the divine presence”

(2007:17-18).

According to Tahir Ahmad, in almost all religions there are some references to the nature of destiny. Generally, destiny can be divided into two major categories. The first

39 category of destiny is that of predetermined and unchangeable. It is referred to in the Quran as the Sunnah of God, which means that people have no choice of their own. The second category is that of free choice, with predestination playing practically little role in whatever people decide and execute (An Elementary Study of Islam, 1996).

In The Alchemist, the principle of faith in the destiny is showed by Santiago's decision to travel the world. Previously, his parents have wanted Santiago to become a priest, therefore he can be a source of pride for their simple farm family. Santiago has attended seminary for few years. But, when he reaches sixteen, he follows his own will and choice to explore the world through walking the Andalusian terrain with his sheep.

… since he had been a child, he had wanted to know the world, and this was much more important to him than knowing God and learning about man's sins (8).

One afternoon, on a visit to his family, Santiago summons up his courage to tell his father that he does not want to become a priest. He believes that everything in this world has a purpose of its existence, and his heart tells him that his life purpose is to travel.

The Jacket had a purpose, and so did the boy. His purpose was to travel... (8).

Santiago's desire to travel is very strong so that his father cannot restrain him. His father finally gives him three ancient Spanish gold coins that he has found one day in the fields.

Santiago uses the gold to buy his sheep. In his village, people do not have a lot of money, they have to become shepherds if they want to travel.

Santiago's personal decision to leave the seminary for being a shepherd indicates that he

40 has determined his own future, and it really shows the principle of faith in the destiny which belongs to the second category of destiny – free choice.

However, traveling as a shepherd in the Andalusian terrain is just a starting point of

Santiago's true destiny. Santiago's true destiny is to travel further as a treasure seeker. One day, he spends his night with his sheep in a ruined church with a sycamore growing from within.

When he sleeps under the sycamore, he dreams of being transported to the Egyptian Pyramids by a child. The dream recurs for a second time. An old Gypsy woman with whom Santiago consults his dream, says that the dream are the language of God and it reveals about his destiny

– to find precious treasure hidden near the Egyptian Pyramids.

“You came so that you could learn about your dreams,” said the old woman. “And dreams are the language of God. When he speaks in our language, I can interpret what he has said...” (13).

Santiago finally takes a chance to go to the Egyptian Pyramids for finding the hidden treasure. During his journey to Egypt, Santiago faces many dangers that threaten his soul. And there are also some temptations to give up his effort. But he does not cut off his hope, it does not make him desperate. He patiently and consistently always tries to find a way in order to follow his destiny to its accomplishment. “But the path was written in the omens, and there was no way I could get wrong,” he said to himself (175).

41 5. Faith in the revelations

Revelation is communication of knowledge by words, visions, and inspiration from sacred, supra-mundane being (God) to human (Encyclopedia of Islam, 2009: 589).

Based on his study of the Quran, Naseer Ahmad Faruqui explains in his article Dreams that revelation actually is common experience. God speaks not only to the saints, but also to ordinary people. He says that many people have been recipients of revelation, however their ranks of revelation are not equal. Even, the Prophets, who are recipients of revelation at the highest level, are not equal in rank.

Such messengers, We have preferred some over others; some of them talked to God, and He raised some of them in rank, and We gave Jesus, son of Mary, the clear proofs and We supported him with the Holy Spirit” (Quran, 2:253).

The most common revelation known by people is that which is in the form of scriptures. However, according to Naseer Ahmad Faruqui, the Quran speaks of three forms of revelation. The first form of revelation is said to be spoken directly by God to human. The second form of revelation is said to be sent by God to human through signs and omens, including dreams. And the third form of revelation is said to be communicated by God to human through the medium of angel, prophet, or scripture.

And it is not for any human being that God would speak to him, except through inspiration, or from behind a barrier, or by sending a messenger to inspire whom He wills with His permission. He is Most High, Wise (Quran, 42:51).

In The Alchemist, Santiago's recurrent dream of being transported to the Egyptian

Pyramids by a child can be considered as a revelation because the dream gives information

42 about his destiny. The child in his dream says that if Santiago comes to the Egyptian Pyramids, he will find a hidden treasure. An old gypsy woman with whom Santiago consults his dream, interprets that the treasure is real because the dream is the language of God.

“You came so that you could learn about your dreams,” said the old woman. “And dreams are the language of God. When he speaks in our language, I can interpret what he has said...” (13).

“I dreamed that I was in a field with my sheep, when a child appeared and began to play with the animals... children always seem to be able to play with them without frightening them. I don't know why. I don't know how animals know the age of human beings.” “The child went on playing with my sheep for quite a while,” continued the boy,… “And suddenly, the child took me by both hands and transported me to the Egyptian Pyramids.” “Then, at the Pyramids,” – he said the last three words slowly,… “the child said to me, 'If you come here, you will find a hidden treasure.'... (14)

The reference to dream as revelation can be found in the traditions of Prophet

Muhammad. The prophet spoke of good dreams as to be sent by God. Since Santiago's recurrent dream of being transported to the Egyptian Pyramids is a good dream, then it can be considered as a revelation.

The Prophet said, "A true good dream is from Allah, and a bad dream is from Satan" (Translation of Sahih Bukari, Book 87, Number 113).

The Prophet said, "A good dream that comes true is from Allah, and a bad dream is from Satan, so if anyone of you sees a bad dream, he should seek refuge with Allah from Satan and should spit on the left, for the bad dream will not harm him" (Translation of Sahih Bukari, Book 87, Number 114).

43 The other thing that can prove Santiago's recurrent dream as a revelation is that the dream happens to be reality. Finally, Santiago comes to the Egyptian Pyramids. And at the end of the story, he is successful to find his treasure. If the dream is not true revelation, then it will never happen to be reality.

In The Alchemist, the principle of faith in the revelation is showed by Santiago's decision to cross African desert in order to reach the Egyptian Pyramids for finding his treasure as already revealed in his recurrent dream. By deciding to go to the Egyptian Pyramids, it really shows that Santiago believes in his dream which is a revelation.

The principle of faith in the revelation in the novel is also showed by Santiago's decision to trust his vision. One day in Al-Fayoum, Santiago meditates on a stone, and he senses a movement above him. Looking up, he sees a pair of hawks flying high in the sky. The hawks fly without pattern, but he knows that there is meaning in the way they fly. He observes the movement of the birds, trying to give all his attentions.

Santiago knows from his vision that Al-Fayoum will be attacked by an army. He tells his vision to the tribal chieftains of the oasis. The tribal chieftains decides to believe in

44 come and attack the oasis, but the people of the oasis have been ready to fight them. Finally, the army can be defeated easily within half an hour by the people of the oasis.

By trusting his vision and informing it to the tribal chieftains, Santiago has saved the people of Al-Fayoum. The Quran has declared: “Nothing will befall us except what God has decreed for us, He is our Patron.” And in God the believers shall put their trust (Quran, 9:51).

Therefore, the fact that Santiago's vision happens to be reality proves that his vision is a revelation.

“Allah created the armies, and he also created the hawks. Allah taught me the language of the birds. Everything has been written by the same hand,” the boy said... (116).

6. Faith in the hereafter

Faith in the hereafter is the last principle of Islamic faith. Shaykh Abdullah Ad-

Daghistani, the grandmaster of Naqshabandiyya-Haqqani Sufi order said, “Everyone should know that he is in this life only temporarily. Thanks to Allah Almighty, we believe in the life hereafter. All prophets came to inform people of the life hereafter (2007:194).

Islam considers that people are now living in the world (dunya), afterwards, hereafter

(akhira). This world is seen as illusion or non-existing (fana) because it is only a temporal realm, it has less significance than the life hereafter which is eternal.

Tahir Ahmad explains that every human being has souls. The human body is basically the same with animal, it only desires food, drink, and sex, and not immortal. But the human soul is immortal and it has moral and spiritual quality. When the human body is dead, the soul

45 is still alive and it will continue to exist in the hereafter (An Elementary Study of Islam, 1996).

Shaykh Muhammad Nazim adds that people must use their chances while living in this world: “If a man is using his chance, he may reach to the level of eternal life. If he is enjoying with animal life, only eating, drinking... it means he did not use his chance... Life is not with breathing, life is with our souls, our spirit is alive forever (2007:62).

According to the Quran, people who commit good deeds in this world, their souls will enter eternal paradise after they die. And those who commit bad deeds, their souls will have their own consequences in the hereafter.

They tasted the result of their actions, and the consequence of their actions... God has prepared for them a severe retribution. Therefore, you shall be aware of God, O you who possess intelligence and believed. God has sent down to you a remembrance (Quran, 65:9-10).

And whoever comes with the bad deed, their faces will be cast in Hell. Are you not being rewarded for what you used to do? (Quran, 27:90)

Paradise is presented in the Quran as an immeasurably large garden literally abounding in beautiful trees casting eternal shadows under which rivers will flow. The rivers would be of milk and honey. The garden will be fruit bearing and all man may desire of fruits would be his at his command. The meat would be that of birds of all sorts, it is only for one to wish which meat he particularly craves (An Elementary Study of Islam, 1996). Therefore, paradise is a place where everything is more perfect than this world.

Anyone who believes in God and does good works, He will admit him into estates with rivers flowing beneath them; abiding therein eternally. God has granted for him an excellent reward. God who has created seven heavens and the same number of earths; the command is sent down between them; that you may know that God is

46 capable of all things, and that God has encompassed all things with His knowledge (Quran, 65:11-12)

In The Alchemist, the alchemists are described as people who know that this world is only an illusion. It is why they spend their lifetime in meditation or doing experiment in their laboratories. They try to purify themselves of worldly stain in order to be able to reach the eternal life.

“The alchemist spent years in their laboratories, observing the fire that purified the metals. They spent so much time close to the fire that gradually they gave up the vanities of the world. They discovered that the purification of the metals had led to a purification of themselves” (84-85).

The principle of faith in the hereafter is showed by the alchemist's statement to Santiago that there is a more perfect world than this world.

“The wise men understood that this natural world is only an image and a copy of paradise. The existence of this world is simply a guarantee that there exist a world that is perfect. God created the world so that, through its invisible objects, men could understand his spiritual teachings and the marvels of wisdom...” (133).

The alchemist's idea is very similar with the Islamic teaching which considers this world as only an illusion or temporal realm. Everyone is going to die, but their lives are not finished, but continued to the next life. And they will have their rewards in accordance with their merits. Therefore, the alchemist's statement that there is a more perfect world than this world really shows the principle of faith in the hereafter.

Santiago himself is described in the story as a boy who has no attachment to this world.

He leaves his family and profession in order to follow his destiny to its accomplishment. And

47 his effort in following his destiny has taken him closer to the reality of eternity. The alchemist has said to him, “No heart has ever suffered when it goes in search of its dreams, because every second of the search is a second's encounter with God and with eternity” (137).

48 CHAPTER 5

CONCLUSION

From the study which has been conducted by the writer of this thesis, it can be seen that

Paulo Coelho's The Alchemist is a novel which contains the principles of Islamic faith. These principles can be seen through the plot of the story.

Before revealing the principles of Islamic faith in the novel, the writer needs to analyze the plot of the story. In the analysis of plot, the writer divides it into four sections: exposition, complication, climax, and denouement. This analysis of plot allows the readers to understand the storyline and get more thorough understanding of the novel. Therefore, when the principles of Islamic faith is revealed by the writer, the readers can immediately understand their connections with the context or circumstances that exist in the story.

Faith in God is the first principle of Islamic faith. According to Tahir Ahmad, the unity of God is indivisible, and one which cannot be multiplied or compromised in any form.

Therefore, the leader of the caravan's statement in the story that he only swears in the name of

Allah before the caravan starts its journey to Egypt, really shows this principle of faith in the unity of God. His statement delivers the most fundamental message of Islam, that is to submit to the one true God.

The second principle of Islamic faith is faith in the angels. Islam speaks of angels as supernatural beings created from light who have their own entity as persons. The major role they play is the transmission of messages from God to human beings. The descriptions of

49 Melchizedek in the story that he is the king of Salem and has ever met with Abraham inform that he is an angel or supernatural being. And the principle of faith in the angel in the novel is showed by Santiago's decision to give one-tenth of his sheep for Melchizedek. As an exchange for the sheep, Melchizedek gives Santiago clues to accomplish his destiny of finding precious treasure hidden near the Egyptian Pyramids.

The third principle of Islamic faith is faith in the prophets. Shaykh Muhammad Nazim explains, “We need at least a friend in our way, as Moses asked for his brother, Aaron, to be a

Prophet and help him speak” (2007:66). The Sufis believe that people can reach their destinations easier if they have a guide. A good guide is necessary because he can show people the most righteous path, so that they will not go deviate. Therefore, Santiago's decision to follow and surrender to the alchemist shows the principle of faith in the prophet. The alchemist points Santiago in the direction of his treasure and he makes Santiago a stronger person and more faithful to God.

The fourth principle of Islamic faith is faith in the destiny. According to Tahir Ahmad, destiny can be divided into two major categories. The first category of destiny is that of predetermined and unchangeable and the second category is that of free choice. Therefore,

Santiago's personal decision to leave the seminary for being a shepherd indicates that he has determined his own future, and it really shows the principle of faith in the destiny which belongs to the second category of destiny – free choice. Santiago's parents have wanted him to become a priest. But he follows his own decision and choice to explore the world.

The fifth principle of Islamic faith is faith in the revelations. Santiago's success to find

50 precious treasure by following the information given by a child in his recurrent dream really shows the principle of faith in the revelation. There is a statement in the novel: “if they have to know about something Allah wants them to know, someone will tell them about it” (109). The statement fits perfectly with the Quran's declaration: “Nothing will befall us except what God has decreed for us, He is our Patron.” And in God the believers shall put their trust (Quran,

9:51).

The last principle of Islamic faith is faith in the hereafter. The alchemist's idea about this world as only an image of paradise is very similar with the Islamic teaching which considers this world as an illusion or temporal realm. Everyone is going to die, but their lives are not finished, but continued to the next life. And they will have their rewards in accordance with their merits. Therefore, the alchemist's statement that there is a more perfect world than this world shows the principle of faith in the hereafter.

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