Thoughts on Evolution - 6

If, one day, a machine is invented that can show the past, and if it is seen by using this machine that humanity actually evolved from monkeys, what would be the Islamic scholars' reaction?

We can actually answer this hypothetical question by looking at the scholars' reaction to other issues so far. For sure, there would be a group that will deny this evidence by saying that the machine is hacked, and is producing forged data. Furthermore, this first group of scholars would announce that whoever believes in this innovation in religion has become an infidel/disbeliever.

Contrary to the first group, another group of scholars would start publishing articles and giving interviews on "how Quran told of this fact 1400 years ago". They would comment on how culture and social psychology act as a barrier before our eyes and interfere with properly understanding and interpreting the word of God. They would list the verses from the holy book that support or point at the idea of evolution, and they would mention the Islamic scholars in history who had talked in favor of evolution.

A third group of scholars, who were long outcast by the majority of the believers due to their support of the idea of evolution, would make a prostration of gratitude and glorification to their Lord for this unparalleled discovery in human history. They would ardently explain to the young believers that one can see Allah through His works in the universe and on ourselves, as indicated in the Quran.

We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things? (41/53)

Now, let's step back and think. Can such a thing really happen? I mean, can we prove the evolution of the species from a single ancestor, and especially the evolution of humans, without a doubt so that it becomes a compelling truth for everyone with reason? But more importantly, is Islamic stance on creation of the living organisms and humans essentially against the idea of evolution, as claimed by many? If yes, how so? If not, why is it so difficult to accept this idea?

Before we embark on exploring answers to these questions, I strongly recommend that you read the five previous episodes of this series (1, 2, 3, 4, 5).

I would like to explore the answers to these and few more questions without putting them into an order. As you will see, they all stem from and also find answers in the same root causes, i.e. 1-not knowing God really, 2- not having a proper understanding of science in context of God's will, and 3- not understanding the word of God properly.

Creation vs. Evolution

Not only among Muslims but also among members of the other faiths, there is a perception that if something is explained by science, it is out of the will and power of God. Namely, if the emergence of living organisms and humans is explained through successive and overlapping mechanisms that we can study scientifically and reproduce at our will, then God must be out of this game! Or is He?

In this context, some people simply go with the explanation that science explaines how and religion explains why; and so, these people solve this problem by annihilating it, not by resolving it. However, this approach brings a concept of God that is not justifiable with that introduced in the Quran. God tells us in His book that He is the answer to all how's and why's, whether we like it or not. So, one must go beyond this how-why dichotomy.

Another group of people accept the idea of evolution by claiming a God-directed process. Compared to the previous one, this approach is closer to the Islamic stance, in that it gives the control of "how" to God. Nevertheless, this designated-driver idea comes with an innate flaw. When you read, it tells you about a God-controlled evolution, as if there were other processes going on without His control! That is, "God-controlled evolution" idea promotes an island of God's will in an ocean of independent processes. Again, this is against the concept of God explained in the Quran.

In order to reach a solution in this regard, one must understand the philosophy of science objectively, and study God through His word objectively. Here, I re-iterated the word objectively for a purpose, as will become clear below, and also I am not going to go into details of these issues, since they are discussed elsewhere and also in several articles shared in Mureferrik Tefekkur.

One must admit that it is impossible to prove or disprove the existence of God through science. Rather, using science from an Islamic perspective, one can at best learn how God is doing/creating something, not whether it is Him who is doing. You believe in God as a leap of faith, and your observations and contemplation thereof foster your faith. Furthermore, technology is the accumulation of lessons that we learn from God about how we can manipulate or employ the laws governing the game we are in. This game and its rules (i.e. physical laws) are set by God, and we are allowed by Him to use them. This permission is not a singular event that happened sometime in the past. Rather, it is a continuous interaction with God. When, for example, we are flying an aircraft, as we accelerate, it is God who is actively creating the lift force at every instant. Therefore, if we are doing something using technology, we are not doing it out of the will of God; rather, He is actively putting our will to action. But in the end, this way of understanding relies on a core assumption, that is your belief in God.

And you do not will except that Allah wills - Lord of the worlds. (81/29)

The second station in this matter is about knowing God. Some people claim that the reason for the sending of Islam and Quran is the loss of the original form of the previous heavenly religions and the books. This idea may have a merit, but it is ultimately incomplete and incorrect. If you read Quran, throughout its pages, you learn about different names/attributes of God. Each name has different manifestations. Some of them look at the creation of things, their artistic design, the compassionate care towards the newborns, etc., whereas some others look at the destruction of things, the rigid assurance of balance regardless of loss of lives, etc. So, believing in God in the Islamic sense requires you to embrace all of these attributes, hence the meaning of Islam (submission). Therefore, some of these attributes of God explain or relate to the how's of things, and are the source of science, and other attributes relate to why's of things, and are the source of wisdom.

And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing. (7/180)

If we bring these ideas to our present discussion, if the evolution took place, God made it, and is still doing it. Furthermore, God is the one who executes not only the evolution but also all other physical laws. He is the artist who is at work at the micro scale and macro scale. So, evolution is one way of creation, and there is no such dichotomy as creation vs. evolution.

What does the Quran Say about Evolution?

One reason why some scholars so adamantly fight against the idea of evolution is that they think that the Quran speaks of a creation not through evolution. I am not going to go through their thoughts, but rather, I am going to show here how Quran actually presents verses that allow interpretations in support of evolution. Before that, it important to indicate that Quran was revealed for all people from the 7th century on to the end of time. So, it is not fair to expect statements that are going to be outright nonsense to the human mind during any part of this time frame. Evolution is an idea that only became plausible recently, although it had been voiced in the previous millennia. So, it only makes sense that we cannot find explicit evidence for evolution in the Quran. Then, at least, if evolution took place, Quran must not have explicit contradictions to it either. Now let's see what's available in this regard.

And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." (2/30)

In this verse, the verb make (ja'ala) refers to the transformation of something already existent, not a creation out of nothing (khalaqa). Therefore, if humans were made the khalifa (successor, vicegerent) on the earth, then they must have existed before this event, and in that time, they were not khalifa yet! What makes the humans the khalifa? Their individual and collaborative intelligence and free will. Without these, humans are no different than animals. In fact today, life conditions of the people who do not use their intelligence and will power are not much different than those of the animals. In that case, without the quality of khalifa, humans are not worthy of mentioning at all.

Has there [not] come upon man a period of time when he was not a thing [even] mentioned? (76/1)

When no different than animals, humans would be as wild as the animals in shedding blood, and this is how the angels have a justification for their objection to the Creator about the making of a khalifa from a creation that is skilled at causing corruption.

Through the above discussion, we can clearly see that we can find justification for a "biological creation of the human species" and then "making of the human being". This kind of two layered approach is also consistent with the approach indicated in the Quran about the creation of Adam and Jesus (read From Jesus to Adam). That is, there is first a creation, then there is something miraculous.

Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was. (3/59)

In fact, this way of understanding can resolve other issues as well. For example, death is nothing more than the spirit coming out of the animal body. Another example, second coming of Jesus is as simple as the entering of Jesus's spirit into a new individual that is going to be born towards the end of time.

It is understandable that not every Muslim would agree with this interpretation, and it is ok. About a subject on which God Himself has not made explicit comments, we can only make justifiable and reasonable interpretations, and do not go beyond our limits. That is, we can not claim that "this is how it was and how God tells in the Quran". We only make our case and welcome other perspectives as long as they, too, make their case based on Quran and reason.

And no one knows its [true] interpretation except Allah . But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding. (3/7)

And who is more unjust than one who invents about Allah a lie or denies His verses? Indeed, the wrongdoers will not succeed. (6/21)

Making the Quran Untouchable

As humans, whenever we sanctify something, we make it untouchable. You can think of the famous people that are held dear, be them artists, leaders, etc. As soon as they acquire fame, those near to them create a protective wall; but that wall makes them unreachable and untouchable at the same time. The holy books are no exception to this habit of humans.

And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy. (3/187)

When the Torah was revealed, those who were supposed to learn it and make known to people (i.e. priests) kept it to themselves, perhaps due to innocent intentions in the beginning. But later on, their hold of the word of God initiated a monopoly running on religion. In case of a conflict, these priests were held as the rightful judge by virtue of having and understanding the word of God. This position of theirs meant not only public influence but also financial gain. All of this was enabled simply by making the revealed word of God unreachable and untouchable by the public.

The same story repeated with the revelation that came to Jesus pbuh. Unlike Judaism, Christianity reached nations that spoke languages other than that of Jesus. Simply by forbidding the translation of the word of God and enforcing the Latin text during the religious ceremonies, the religious elite made the holy book unreachable and untouchable. The position of the priests meant, as before, public influence and financial means. This situation went on mostly unquestioned until Martin Luther in the 16th century.

Then, came the Quran...

The Prophet said "You will follow the wrong ways of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there." We said, "O Allah's Messenger! Do you mean the Jews and the Christians?" He replied, "Whom else?" (Sahih Al-Bukhari, 3456)

As stated in the above hadith, Muslims, too, went into making the book of God untouchable and unreachable. Though, they did this through innocent intentions. During the first generations of the Muslims, most believers were Arabic-speaking people, and the tradition of memorizing the book entirely or partially was well fortified. So, the word of God was readily accessible for virtually everybody. As the non-Arabs became Muslims, the scholars started emphasizing the non-translatable nature of the Quran (see Renaissance - 2), and instantly the word of God became inaccessible to many believers, and the scholars became the only means to learn and understand it. In fact, as the number of non-Arab Muslims surpassed that of the Arabs, this situation worsened.

On top of this, it was ruled that one could not touch the book of God without ablution (wudu). So, even if you wanted to read the divine words for spiritual purposes despite not understanding a bit, you were still required to go through extra procedure to do that. But on this, the scholars produced a few details. They said if you are reading it from memory, no ablution is necessary. However, if you want to hold the holy book in your hands, you must make ablution.

In the end, for practical purposes, the holy book became inaccessible intellectually and physically. And all this happened in order to show respect to the word of God as demanded explicitly(!) in the Quranic verses:

Indeed, it is a noble Qur'an. In a book that is protected. None shall touch it save the purified ones. (56/77-79)

If you make a search on this issue, except a few, vast majority of the sources tell you that it is a sin to touch the Quran without ablution. Here, I am not going to go through the religious reliability of the evidences of this claim. Rather, I am going to do some critical thinking on the issue as repeatedly told by our Creator:

No one can grasp this fact except the people of reason. (3/7)

Indeed in that is a sign for a people who give thought.(16/11)

... so that you will reflect upon its verses and so the people of understanding will take heed.(38/29)

I want to start by asking a simple question. Assuming the ruling that we cannot touch the Quran without ablution, let's say there is a page that is as wide as four pages, and at center of this large page on a small area, there is a verse written. Can you still not touch the tip of this page without ablution? If the answer is negative, i.e. you can't, then how large a page should we have to touch without ablution? If the answer is positive, i.e. you can touch, then how small a page can you have for touching without ablution? Or perhaps, is there a special ratio of (written area/total area) that dictates the final ruling? In any event, in order for something to be forbidden, you must have a clear Quranic support for it. What is this evidence? At a time when paper industry had not developed, how is it possible that one can speak so sharply about what is a sin and what is not in this case?

The short answer to all these questions is that the scholars are mainly relying on their interpretations, and they are taking the safe way, i.e. not allowing touching the Quran at all without ablution. Do you want evidence to this conclusion? The scholars produced an exception to their ruling for the memorizers who read, repeat the text for extended periods. They said, for the memorizers, the prerequisite of ablution to touch the holy book was waived. If there is such a permission in context of a clear ban, there must be a clear evidence for it, but that clear evidence is nowhere to be found. If there is no clear evidence for a permission for the memorizers to touch the Quran without ablution, how do the scholars produce it? Well, they are not producing it; they are simply returning from their own ruling in the face of a need, which is proof that their initial ruling is actually based on interpretation and choice.

Another point in this case is that, although the Quran was written on tablets and alike following the initial revelation, it did not assume a book format until the reign of the first caliph, Abu Bakr. Had the verse above (56/77-79) related to the "not touching without ablution" been intended exclusively for this purpose, Quran would have been collected into a book format, as indicated by the verse, much earlier and without needing prior discussion among the companions.

Plus, if you can read the text without ablution, what is special about touching the paper and ink? Along the same line, imagine the cell phones and tablets of today. Can you touch your device without ablution, if the Quran is loaded in it? Or is it that you cannot touch it without ablution when you turn on the display of the holy book?

The questions and comments so far must have lead you to the point that the purity and touching in question must be related to the meaning and spirituality. In fact, if you read the relevant verses in their context, and bear in mind that they were revealed during the Meccan period when the revelation was far from completion, you better appreciate the merit of this latter interpretation:

Nay, I swear by the places of the stars -and indeed, it is an oath, if you could know, [most] great- indeed, it is a noble Qur'an. In a book that is protected. None shall touch it save the purified ones. A revelation from the Lord of the Worlds. (56/75-80)

In fact, another verse in this context leads us to a different direction as a prerequisite for reading the God's word (with or without ablution):

So when you recite the Quran, seek refuge with Allah from the accursed Satan. (16/98)

Last but not the least, a person who does not know how to read and write, why would the messenger of God establish a ban on touching the paper and ink embodying the word of God in a time where the culture works through the tongue rather than the hand?

In conclusion, the safe-way approach of the scholars to respect the holy book served to distancing the people from it. Now, Quran is a book that can be read and pondered only after special procedures and preparations. Given the extremely hectic pace of the modern life, this artificial prerequisite only makes the Satan's job easier to widen the gap between the people and the Quran. In order for people to reunite with the Quran, they need to be able to have access to it physically and intellectually as much as possible. That is, they must understand that they don't need ablution to touch the holy book, or to read or study it in its original and/or translated form.

Read in the name of your Lord Who created. He created man from a clot. Read! And your Lord is the Most Generous, who, by the pen, taught the human being: He taught the human being what he did not know. (96/1-5)

Alternation of Seasons in God's Attitude

If you lived in the first half of the 20th century, you were very unlikely to have an image of God that is compassionate and merciful due to the unrelenting wars and revolutions, whereas the opposite would be the case if you lived in the relatively peaceful environment of the 18th century. If you lived in the harsh conditions of the ice ages, similar to the ancient humans, you were very unlikely to know that God is beautiful and beautifies things, but you would be chanting praises for the beautiful creations of God, had you lived amidst the tropical forests. 

The examples above can be extended, and I am going to do that below, but at least, these initial examples show that our perception of God revolves around how He wants us to know Him. That is, where we are born, when we are born, natural and social events throughout our lives, our characters by which we internalize the outside world, in short our destiny, make up a lens through which we perceive God.

Now let's begin with the case of a people who lived in the times of unending and unfair wars. They lost their parents and were raised in orphanages, where they were repeatedly abused and raped, despite their incessant and most sincere prayers. After they grew, they learned new things, including "doing nothing while you can is evil". So, they started civic organizations to fight injustice. As they remembered the old days of war, they couldn't help feeling a resentment towards God, if not a grudge, because He did nothing while He could. Given their life story, are these people justified in considering God as sometimes evil?

And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing. (7/180)

He said, "And who despairs of the mercy of his Lord except for those astray?" (15/56)

"...only the unbelievers despair of receiving comfort from Him." (12/87)

These verses teach that we are not allowed to give in to a pessimist perspective due to the surrounding conditions and depict God in an evil way, because He is not. But not everybody is Muslim and not everybody reads Quran. Plus, their experiences ingrained in their minds and bodies speak louder than a silent book. So, again, isn't the situation of these people understandable when considering God as sometimes evil? Being aware that no misfortune strikes without a prior decree (64/11, 2/155, 57/22-23) and knowing that God is not evil, what is the solution here?

Consider another person, who grew in a middle-class family, later started a business and became rich. Although his family taught him basic ethical lessons, this person committed minor frauds in his businesses, and even when reminded of them, he defended himself as "everybody is doing it; we can't stay in the market otherwise." Furthermore, in order to increase his profit, he reduced the salaries, knowing that he could easily find others if the employees left. When reminded of his human rights violations, he defended himself saying that those not accepting these conditions were welcome to leave; after all, he was not keeping anybody there by force.

Immune to the reminders and untouched by the laws, he thought even if there was a serious error he was committing, God was too busy with governing the universe to correct him. Plus, there were much more evil people on the planet that demanded immediate intervention; if they are going untouched even a bit, why should he not? What if God paid attention to what he did? To check this possibility, he waited for years. No matter how proper or how corrupt he was, God did not do anything visible to signal him the fact that He is watching. Now, is this person justified in thinking that God does not really watch over things and does not intervene with the spreading of evil?

And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; then you will not be helped. (39/54)

"But none feels secure from Allah's plan except the people who shall perish." (7/99)

"... but you assumed that Allah does not know much of what you do. And that was your assumption which you assumed about your Lord. It has brought you to ruin, and you have become among the losers." (41/22-23)

There are several other verses (e.g. 6/32, 2/254) that tell that not-being-touched is not an indication of correct or acceptable behavior or that tell humans to take proper action without needing a punishment. Nevertheless, not-being-touched is a factor that reinforces behavior in humans. Since the Creator knows this fact better than we do, then, is He not paying attention to the evil actions here on earth? Or, are the bad people allowed by God to do whatever they want?

Consider a university student who was unjustly imprisoned due to the oppressive and paranoid attitudes of a ruling group. Days of incarceration turned into weeks and months... Although initially hopeful of his release due to his innocence, this young person lost any hopes of a relief, let alone release. He was taken repeatedly to courts where he was tried as if he had committed a crime worthy of capital punishment. Furthermore, to his dismay, he witnessed that these unjust actions were committed and supported by the religious people forming the majority.

As he got crushed under the increasing weight of his doom at this young age, he lost his belief in prayers. Simply put, he thought prayers are only answered in the books; not in real life. Or perhaps, the prayers of the rich and the influential people were answered, not those of the poor and the ordinary. Seeing other innocent people who were unjustly imprisoned like him fortified his conclusions. And one day when he was released on parole, he only believed in hard work and humanity, not in prayers or religion. Now, is this person justified in not believing in the prayers?

Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me. O you who believe! seek assistance through patience and prayer; surely Allah is with the patient. (2/152-153)

And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. (2/186)

And your Lord says: Call upon Me, I will answer you; (40/60)

These verses indicate that despairing of God's answer to prayers, or worse, thinking that He discriminates between people when answering prayers is wrong. However, unyielding harsh circumstances have the potential to forge the human soul in ways that are devoid of compassion or they push the victims towards conclusions that are far from calm-minded analysis. And the Owner of the ultimate decree in the universe knows this fact better than we do. Then, is God pushing the individuals towards despairing of Him by not answering their prayers?

These examples and many more not mentioned here have various explanations but when you collect all of them, you see that God's relationship with individuals is not independent of His relationship with the big picture they live in. If God has a decree for a place or for a time period, the individuals cannot escape it; and they experience it, be it with blessings or with tribulations. This is one manifestation of the destiny. 

No evil befalls on the earth nor in your own souls, but it is in a book before We bring it into existence; surely that is easy to Allah: that you may not grieve for what escapes you, nor rejoice in what has come to you; God loves not any man proud and boastful, (57/22-23)

And We did not send a prophet in a town but We overtook its people with distress and affliction in order that they might humble themselves. We then replaced their misfortune with well-being until they were relieved and began saying, "Our fathers had also experienced good and bad days." Suddenly, We struck them (with torment) while they were all unaware (of what was happening). (7/94-95)

Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe,... (3/140)

So, we can clearly say that just like the Creator decreed seasons that alternate independent of us, He decreed seasons of blessings for places, people and times. However, the fact that there are cozy conditions in your house during the winter does not mean the same comfort is going to be present when you step outside, and vice versa. So, it is a duty on us to act according to the conditions of each season. And it is, as well, a duty on us to not deem God limited to the manifestations in the current season. Surely, there is spring after winter...

Have We not comforted your heart,and removed from you your burden,which pressed heavily upon your back,and exalted for you your esteem? So verily, with the hardship, there is relief, truly with hardship comes ease. So when you are relieved, still toil and to your Lord direct [your] longing. (94/1-8)

The Largest Tomb

The larger your tomb the higher was your status in life. But death is the ultimate stylist who strips every human being off their artificial dresses, be it architectural, financial, physiological, psychological or social. When we die, we become what we really are. And our tomb only matters for those still alive. As the living enjoy the magnificence of our tomb, we continue our journey to eternity in a way we deserve...

And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of those who submit." (God replied), "Now you declare belief in Me! but before this you were a disobedient rebel. We will save your body on this day so that you may become evidence for the coming generations; many people are unaware of such evidence."(10/90-92)

According to the above verse, we infer that the body of the Pharaoh is conserved somewhere in the Red Sea. Although we don't know exactly where and how, the most famous pharaoh of the ancient Egypt is now buried in safe haven under water, instead of the largest pyramid. His tomb is so great that our visual perception cannot grasp it fully. It is ironic and instructive that God both highlighted his identity and hid his body at the same time. Furthermore, God assigned his body as a sign for the future generations. Isn't it funny that Pharaoh is being used for a purpose that he adamantly tried to abolish? What's more funny is the fact that this has happened not only after Pharaoh's death but also during his life!

The foremost example of this discrepancy between Pharaoh's motives and the results of his actions is the fact that he himself raised and parented Moses. At a time when he had seen a vision in dream about the birth of his ultimate adversary and had ordered the slaughter of all male babies in order to finish a fight before it starts, a male baby in its most vulnerable state came to the Pharaoh, and he accepted to raise the baby. Before seeing this end, we would not be able to predict through a rational thought that such would be the case, given all the arrogance and power of the Pharaoh. But, as pointed out in the Quran, everything has an appointed term in this life. Until then, we can do whatever we want with our free wills, but when the time comes, there is no returning from the end.

If Allah were to punish men according to what they deserve, He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His Servants. (35/45)

Another subtle case in this context is again related to Moses pbuh, but this has stayed hidden among other facts. When Moses accidentally kills someone, he takes refuge in God:

And he went into the city at a time of inattention by its people, so he found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of his enemies, so Moses struck him with his fist and killed him. He said: This is on account of the Satan's doing; surely he is an enemy, openly leading astray. He said, "My Lord, indeed I have wronged myself, so forgive me," and He forgave him. Indeed, He is the Forgiving, the Merciful. (28/15-16)

To say such words of imploration towards God, one must have a firm education in faith and religion. Curiously, at this time in his life, Moses had not become a messenger of God yet. So he must have learned such things while at the palace. Who would be his teachers, we don't know. His mother may be one option, but she was only responsible for nursing him while a baby. Then?

It is possible that there were people of honor and critical thought among the people of the palace and in the family of the Pharaoh who hid their faiths and thoughts but who did not stop teaching the truths. This fact is confirmed by a verse in the Quran, and is a possible explanation for how Moses received his first education in religion. The bottom line is that not only nurturing of the Pharaoh's adversary but also that adversary's philosophical and intellectual education took place under and despite the Pharaoh's grip.

And a believing man from the family of Pharaoh who concealed his faith said, "Do you kill a man [merely] because he says, 'My Lord is Allah ' while he has brought you clear proofs from your Lord? And if he should be lying, then upon him is [the consequence of] his lie; but if he should be truthful, there will strike you some of what he promises you. Indeed, Allah does not guide one who is a transgressor and a liar. (40/28)

A third example of the God's use of Pharaoh for a purpose that he adamantly strived to abolish is the conversion of the magicians to the cause of Moses in spite of dire threats of the Pharaoh. The magicians were among the people of the highest reputation. Their endorsement or rejection of something meant a lot in the eyes of the public. Pharaoh wanted to use this fact for his own sake and to crush Moses and Aaron, and their cause, once and for all. So, he happily accepted the suggestion of Moses for a show of magic in front of people.

He said, "Have you come to us to drive us out of our land with your magic, O Moses? Then we will surely bring you magic like it, so make between us and you an appointment, which we will not fail to keep and neither will you, in a place assigned." [Moses] said, "Your appointment is on the day of the festival when the people assemble at mid-morning." (20/57-59)

So, Pharaoh invited the most powerful and skillful magicians to the event and sent out his servants to call the public to witness his victory (!). However, all of his expectations burned to ashes when the magicians failed against the miracle of Moses and when the magicians openly declared their faith in the message of Moses. This public acceptance of the message of Moses by the reputable individuals of the society meant a blow of death to the governance of the Pharaoh; a blow prepared by his very hands.

So the magicians fell down in prostration. They said, "We have believed in the Lord of Aaron and Moses." [Pharaoh] said, "You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring." They (the magicians) said, "We would never prefer you to the miracles that we have seen or to our Creator. Do what you want. This life is only for a short time. (20/70-72)

Eventually when Moses left the city with the Israelites and Pharaoh chased them till the shores of the Red Sea, the Israelites started trembling in fear, while Moses went on without a second thought. In fact, let alone doubting his situation given the growing tension and danger, Moses uttered the following words that embody a firm trust in God's power and will:

[Moses] said, "No! Indeed, with me is my Lord; He will guide me." (26/62)

Indeed, these words preceded the opening of the path of salvation for the Children of Israel, a path that is Pharaoh's tomb at the same time. That is, God told Moses to strike the Red Sea with his staff, upon which the sea split into two. Moses, Aaron and the believers with them passed, but Pharaoh and his army got engulfed in the waves from the closing water. After long years of fight, Pharaoh died as the most exemplary disbeliever of all times. He deserved this title due to his firm state in disbelief despite numerous explicit signs shown before his eyes.

They say, "If what you say is true, when will the final triumph come?" Say, "On the day of the final triumph, the faith of the disbelievers will be of no avail to them, nor will they be given any respite". (32/28-29)

It is noteworthy that he did not die of a disease, nor was he murdered by one of the people oppressed by him. He died while striving for a cause that he dedicated his life to: "trying to prove himself as God, and crushing anything that goes against this idea". Today, exact place of his body is unknown, but we believe that it is preserved somewhere under the Red Sea according to the verse quoted before (10/90-92). The elongated shape of the Red Sea delineate a tomb dug between the African and the Asian continents, and no one takes a moment for eulogy after Pharaoh. Nevertheless for the people of contemplation, his intercontinental tomb serves a concrete lesson for all times to come.

You cannot challenge God in the heavens or in the earth. No one besides God is your guardian or helper. (29/22)