Art history often reflects the materialism and dunya (worldly life) of past civilizations, capturing their cultural, political, and economic priorities. Ancient art, from the grand monuments of Egypt to the opulence of Roman mosaics, often emphasized power, wealth, and human achievement. This focus contrasts sharply with the Quranic worldview, which repeatedly warns against becoming engrossed in worldly pursuits at the expense of spiritual growth:
Materialism and Dunya in Ancient Art
From the towering ziggurats of Mesopotamia to the marble temples of Greece, ancient art often celebrated human power, divine kingship, and worldly success. These artifacts, while impressive in their craftsmanship, also represent societies deeply invested in the visible, tangible expressions of power and status. This aligns closely with the Quran's critique of materialism, such as in Surah Al-Hadid (57:20), which describes worldly life as mere play, amusement, and a fleeting display, ultimately devoid of lasting value.
Art as a Learning Aid in the Renaissance
However, art also played a crucial educational role, particularly in the Renaissance, where it became a powerful tool for learning and innovation. The study of anatomy, perspective, and optics through art significantly advanced the sciences, laying the foundation for modern medicine and physics. This period of artistic and scientific flourishing drew heavily from the preserved knowledge of Islamic scholars, whose own engagement with the natural world was deeply inspired by the Quran's repeated encouragement to reflect upon creation (e.g., Surah Al-Imran 3:190-191). Islamic art, with its intricate geometric patterns and calligraphy, also demonstrated a profound mathematical understanding, merging spirituality with science.
Archaeology and Art History through a Quranic Lens
From an Islamic perspective, art history and archaeology offer valuable insights into the rise and fall of past nations, aligning with the Quran's call to study history as a means of drawing spiritual and moral lessons. Surah Ar-Rum (30:9) encourages believers to travel through the earth and observe the consequences faced by those who rejected divine guidance. This approach turns the ruins of ancient civilizations into powerful reminders of human mortality and the transience of worldly power.
The Balanced Perspective
While Islam warns against being absorbed by dunya, it also encourages the pursuit of knowledge, including the sciences and arts, when they serve a higher purpose. The key lies in intention and balance—appreciating art as a reflection of Allah's creation without losing sight of the ultimate, eternal reality.
Notes on the recap can be found here:
https://open.substack.com/pub/lillah/p/branches-of-our-veins-and-rivers?r=1picrm&utm_campaign=post&utm_medium=web&showWelcomeOnShare=true
Amenemhat IV, the penultimate pharaoh of Egypt's Twelfth Dynasty, ruled for approximately nine years during the late Middle Kingdom period (circa 1808–1799 BCE). His reign is characterized by continuity and stability, maintaining the prosperity established by his predecessor, Amenemhat III.
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Political and Administrative Continuity
Amenemhat IV likely began his rule as a co-regent with Amenemhat III, ensuring a smooth transition of power. During his reign, he upheld the centralized administrative system that was a hallmark of the Middle Kingdom, ensuring efficient governance and resource management. There is no record of significant military campaigns during his rule, suggesting a period of internal focus and peace .
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Economic and Trade Activities
The king continued to engage in mining and trade expeditions, vital for Egypt's economy. He organized expeditions to the Sinai Peninsula for turquoise, to Wadi el-Hudi in Upper Egypt for amethyst, and maintained trade relations with regions such as Byblos and the Land of Punt. These activities not only secured valuable resources but also reinforced Egypt's trade networks .
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Architectural Contributions
Amenemhat IV is credited with completing several construction projects initiated by his predecessor. Notably, he finished the temple of Renenutet and Sobek at Medinet Madi, which is considered "the only intact temple still existing from the Middle Kingdom" . He also contributed to the temple of Hathor at Serabit el-Khadim in the Sinai and may have undertaken works in Karnak .
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Succession and Legacy
Upon his death, Amenemhat IV was succeeded by Sobekneferu, who is believed to be his sister or half-sister. Her ascension marked the end of the Twelfth Dynasty and the beginning of the Middle Kingdom's decline into the Second Intermediate Period. Despite the brevity of his reign, Amenemhat IV's efforts to maintain stability and prosperity contributed to the enduring legacy of the Twelfth Dynasty .
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In summary, Amenemhat IV's reign was a period of sustained stability and economic continuity, building upon the achievements of his predecessors and maintaining the prosperity of the Middle Kingdom.
Sobekneferu, also known as Neferusobek, was the first confirmed female pharaoh of ancient Egypt and the final ruler of the Twelfth Dynasty during the Middle Kingdom period. Her reign lasted approximately 3 years, 10 months, and 24 days, as recorded in the Turin King List .
Ascension and Legitimacy
Following the death of Amenemhat IV, who left no male heir, Sobekneferu ascended to the throne. She was likely the daughter of Amenemhat III, and possibly the sister or half-sister of Amenemhat IV, though their exact familial relationships remain uncertain . To legitimize her rule, Sobekneferu adopted the full royal titulary, including the throne name "Ka-Sobek-Re" and the birth name "Sobekneferu," meaning "Beauty of Sobek," associating herself with the crocodile god Sobek .
Reign and Contributions
Sobekneferu's reign was marked by continuity and stability. She continued the building projects of her predecessors, notably extending the funerary complex of Amenemhat III at Hawara, known to the Greeks as the "Labyrinth" . Additionally, she undertook construction projects in the Faiyum region and at Herakleopolis Magna .
While few artifacts from her reign have survived, some statues and inscriptions attest to her rule. She is depicted wearing both traditional female attire and male regalia, such as the nemes headdress and the uraeus, symbolizing her authority as pharaoh .
Death and Legacy
Sobekneferu's death marked the end of the Twelfth Dynasty and the beginning of the Thirteenth Dynasty, a period characterized by a rapid succession of rulers and political fragmentation . Her burial site remains uncertain, though an unfinished pyramid at Mazghuna is often attributed to her .
As the first woman to rule Egypt as pharaoh with full royal titulary, Sobekneferu set a precedent for future female rulers, including Hatshepsut. Her reign, though brief, demonstrated that women could hold the highest office in ancient Egypt, challenging traditional gender roles and leaving a lasting impact on Egyptian history.
The 13th Dynasty of ancient Egypt, which spanned approximately from 1802 to 1649 BCE, experienced significant periods of famine and political instability. These hardships were closely linked to environmental factors, particularly successive years of low Nile floods, which severely impacted agriculture and food production.
Causes of Famine
The Nile River's annual inundation was crucial for replenishing soil fertility and ensuring bountiful harvests. During the late 13th and into the 14th Dynasty, there is evidence suggesting prolonged periods of inadequate flooding. This led to diminished agricultural yields and widespread food shortages. The resulting famines weakened the central authority, contributing to the rapid succession of short-reigned pharaohs and the eventual decline of the Middle Kingdom.
Impact on Society
The famines had profound effects on Egyptian society. Malnutrition became widespread, and even the elite classes were not spared. Anthropological studies have revealed that many individuals, including governors, suffered from malnutrition and died before the age of 30. The scarcity of resources also led to social unrest and may have facilitated the incursion of the Hyksos, who capitalized on Egypt's weakened state to establish control over parts of the country.
Broader Context
These events were part of a larger pattern of climate-induced challenges in ancient Egypt. For instance, the earlier 4.2 kiloyear event around 2200 BCE also brought about severe droughts, leading to the collapse of the Old Kingdom. Such recurring environmental stresses underscore the vulnerability of ancient civilizations to climatic fluctuations.
In summary, the 13th Dynasty's famines were a result of environmental changes that disrupted the Nile's flooding patterns, leading to agricultural failure, societal decline, and political fragmentation.
The New Kingdom of Egypt (c. 1550–1070 BCE) was a period of tremendous power, expansion, and cultural flourishing. It spans the 18th to 20th Dynasties, and the pharaohs from Rameses I to Merneptah are part of the 19th Dynasty, known for its military conquests and grand monuments.
Rameses I (c. 1292–1290 BCE)
Founder of the 19th Dynasty, though his reign was brief (around 2 years).
Originally a military commander and Vizier under Horemheb.
Chose Seti I, his son, as co-regent, ensuring a stable succession.
Initiated the construction of the Great Hall at Karnak.
Seti I (c. 1290–1279 BCE)
One of Egypt's greatest warrior-pharaohs.
Restored order after the chaos of the late 18th Dynasty.
Expanded Egyptian territories into Canaan and Syria, defeating the Hittites and Libyans.
Known for his beautifully decorated tomb in the Valley of the Kings.
Rameses II (Rameses the Great, c. 1279–1213 BCE)
One of the most famous and longest-reigning pharaohs (66 years).
Known for the Battle of Kadesh against the Hittites, resulting in the first known peace treaty.
Built colossal monuments, including Abu Simbel and the Ramesseum.
Fathered over a hundred children, ensuring a long lineage.
Seen as a model of pharaonic power in later Egyptian history.
Merneptah (c. 1213–1203 BCE)
Son of Rameses II, took the throne as an elderly man.
Known for his victory over the "Sea Peoples" and the Libyans.
The Merneptah Stele contains the first known reference to "Israel" outside the Bible, describing the defeat of a group in Canaan… or does it?
The interpretation of the Merneptah Stele's reference to "Israel" has been subject to scholarly debate. While the traditional reading identifies the term "Israel" in line 27 of the stele, some researchers have proposed alternative interpretations based on linguistic and contextual analyses.
Traditional Interpretation
The Merneptah Stele, dating to around 1208 BCE, is often cited as the earliest extrabiblical reference to Israel. In line 27, the hieroglyphs are commonly transliterated as "ysrỉꜣr," interpreted as "Israel." The accompanying determinatives—a throw stick (foreign land) and a seated man and woman (people)—suggest that the term refers to a people group rather than a specific territory. The phrase "Israel is laid waste, his seed is not" implies a military defeat of this group .
Alternative Interpretations
Some scholars have challenged this reading. For instance, Joseph Davidovits argues that the term traditionally read as "Israel" ("iisii-r-iar") may instead be an Egyptian phrase meaning "those exiled because of their sin," possibly referring to the followers of Akhenaten who were exiled from Egypt. He also points out potential issues with the hieroglyphic transcription, suggesting that certain signs may have been misread or misrepresented, leading to a misinterpretation of the text .
Scholarly Consensus
Despite these alternative views, the majority of Egyptologists and biblical scholars support the traditional reading of "Israel" in the Merneptah Stele. They argue that the linguistic and contextual evidence aligns with this interpretation, and that the determinatives used are consistent with references to people groups in Egyptian inscriptions. The stele is thus considered a significant piece of evidence for the presence of an Israelite entity in Canaan during the late 13th century BCE .
Conclusion
While alternative interpretations exist, the prevailing scholarly consensus maintains that the Merneptah Stele contains the earliest known extrabiblical reference to Israel as a people group in Canaan. This interpretation is supported by linguistic analysis and the context of the inscription. However, as with many ancient texts, interpretations can evolve with new findings and analyses.
Davidovits’ argument indeed raises a compelling point regarding the hieroglyphic interpretation. His main critique revolves around the final character in the term traditionally read as "Israel" on the Merneptah Stele, which appears as an "R" sound rather than an "L" sound.
Hieroglyphic Context
Ancient Egyptian did not have a direct equivalent for the consonant "L." Instead, sounds that approximate "L" often used the "R" glyph. This phonetic similarity complicates direct translations and makes the reading of names like "Israel" tricky. Davidovits suggests that the interpretation of the glyph sequence as "ysrỉꜣr" might be flawed, as the final "R" does not match the expected pronunciation for "Israel."
Historical Context
You’re right to point out that the biblical narrative places the establishment of Israel as a nation after the Exodus, traditionally dated to around the 13th century BCE (if following a late Exodus theory). According to the Bible, before that, they were a group of tribes, not yet consolidated into a nation-state. This discrepancy supports Davidovits' assertion that the stele might be referring to a different group or concept altogether.
Why Davidovits’ Argument Makes Sense:
Phonetic Accuracy: If the glyph clearly ends in an "R" sound, translating it to "Israel" might be incorrect.
Contextual Logic: At the time of Merneptah, the Israelites were still likely forming their identity in Canaan, not yet recognized as a unified nation.
Alternative Interpretation: His idea that it might refer to Akhenaten’s followers or another displaced group fits within the historical context of Egyptian exiles and migrations.
Scholarly Pushback:
Despite this, most scholars remain cautious, as Egyptian inscriptions often used approximations, and the combination of characters and determinatives is consistent with the interpretation as a people group. Still, Davidovits' linguistic critique remains an important perspective, highlighting the challenges of interpreting ancient texts with modern linguistic frameworks.
Surah Ali Imran (3:11) draws a parallel between the disbelievers at the time of the Prophet Muhammad (peace be upon him) and the followers of Pharaoh, highlighting the ultimate destruction of those who reject the truth:
"Like the behaviour of the people of Pharaoh and those before them; they rejected Our signs, so Allah seized them for their sins. And Allah is severe in retribution." (Quran, 3:11)
Entertaining the hypothesis that Pharaoh Rameses II (Ramesses II) was the Pharaoh of the Exodus, this verse would suggest that his people faced severe divine punishment for their disbelief. Interestingly, the historical records indicate that the 19th Dynasty, to which Rameses II belonged, faced significant decline soon after his reign. His immediate successors struggled with internal strife, economic instability, and external invasions, leading to the eventual collapse of the New Kingdom and the decline of the Egyptian empire.
Additionally, the mummy of Rameses II shows signs of a sudden death, including possible drowning or respiratory distress, aligning with the Quranic account of Pharaoh being drowned.
Excellent point. The term "his people" in the Quran, when referring to Pharaoh, likely isn't meant to encompass the entire Egyptian civilization but rather the specific ruling elite, military, and those closely aligned with Pharaoh's oppressive regime.
This distinction is important because while Egypt as a civilization continued, the specific power structure, royal line, and political dominance of Rameses II's immediate successors did face a significant decline. Historical records suggest that the 19th Dynasty's grip weakened rapidly after Merenptah, believed to be the son of Rameses II, and the kingdom faced invasions, internal discord, and economic turmoil.
So, the Quranic description of Pharaoh's people being destroyed aligns more closely with the fall of a ruling class or power structure rather than the complete collapse of Egyptian civilization.
If we interpret the Quranic punishment as extending beyond Pharaoh himself to his people, it could have created a ripple effect that impacted subsequent generations. This aligns with several Quranic themes where the consequences of a ruler's arrogance and defiance extend to the entire nation, not just the individual leader.
Generational Impact in the Context of Egypt
Lingering Economic Strain:
If the years of drought during the time of Pharaoh (possibly Ramesses II) caused significant agricultural and economic disruption, the effects would likely have persisted for decades, affecting food supplies, population stability, and political power.
Political Instability and Decline:
After Ramesses II, the 19th Dynasty faced a gradual decline, with internal power struggles and weakened central control, eventually leading to the collapse of the New Kingdom.
Evidence from the 20th Dynasty:
By the time of Ramesses III, there were documented food shortages, worker strikes, and invasions, suggesting that Egypt's resilience had been significantly eroded. This aligns with the idea that divine punishment can unfold gradually, creating long-term instability.
Cultural and Psychological Impact:
A traumatic series of natural and social disasters could have deeply affected the Egyptian psyche, leading to shifts in religious beliefs, art, and societal norms, reflecting a loss of confidence in their rulers and gods.
Quranic Parallel
This concept echoes the fate of other nations mentioned in the Quran, where the punishment for disbelief and oppression extended over generations, like the destruction of Aad, Thamud, and the people of Nuh (Noah).
As for Tanis (Djanet), it could potentially fit into this broader narrative, particularly if we consider the gradual decline of Egypt as part of the extended impact of divine punishment.
Why Tanis Might Be Significant
Shift in Political Power:
Tanis became a significant administrative and religious center during the 21st and 22nd Dynasties, often referred to as the Third Intermediate Period (c. 1069–664 BCE). This period is characterized by a fragmented Egypt, with Tanis in the north and Thebes in the south operating as separate power centers.
This split indicates a weakened central authority, which could be a long-term consequence of earlier economic and social instability.
Environmental Decline:
The once-thriving Tanitic branch of the Nile dried up over centuries, leading to Tanis's eventual abandonment as a major city. If the earlier droughts and ecological disruptions continued into this period, it could have contributed to the city's decline.
This echoes the Quranic theme where once-great civilizations crumble due to divine punishment and environmental changes.
Biblical and Quranic Connections:
Some theories link Tanis to the biblical city of Zoan, mentioned in the Psalms as a place of plagues and judgment. If this is accurate, it further connects the city to the broader narrative of divine intervention and punishment.
Archaeological Evidence:
Excavations at Tanis have revealed evidence of shifting river courses, abandoned fortifications, and periods of reduced habitation, aligning with the idea of long-term decline.
A Broader Spiritual Lesson
From an Islamic perspective, this fits with the broader lesson that even the mightiest of civilizations can fall when they stray from divine guidance, and that the effects of their corruption can echo across generations.
Plagues in the Bible (Exodus 7-12)
The Bible describes 10 plagues sent upon Egypt to compel Pharaoh to release the Israelites. These plagues, in order, are:
Water to Blood - Nile and all water sources turn to blood (Exodus 7:14-25).
Frogs - Frogs overrun the land (Exodus 8:1-15).
Gnats or Lice - Dust turns to gnats or lice (Exodus 8:16-19).
Flies - Swarms of flies plague Egypt (Exodus 8:20-32).
Livestock Disease - Egyptian livestock die (Exodus 9:1-7).
Boils - Painful boils afflict humans and animals (Exodus 9:8-12).
Hail and Fire - A devastating storm with hail and fire (Exodus 9:13-35).
Locusts - Locusts devour all remaining crops (Exodus 10:1-20).
Darkness - Three days of deep darkness (Exodus 10:21-29).
Death of the Firstborn - The firstborn of Egypt are struck down (Exodus 11-12).
Plagues in the Quran (Surah Al-A'raf, 7:130-133)
The Quran also describes a series of punishments sent to Pharaoh and his people, though the sequence and focus differ slightly:
Years of Drought and Crop Failure (7:130) - Likely linked to reduced Nile floods.
Flood (7:133) - Possibly related to unseasonal Nile flooding.
Locusts (7:133) - Devouring remaining crops.
Lice (or possibly gnats) (7:133) - Overwhelming the land.
Frogs (7:133) - Invading homes and waters.
Blood (7:133) - Water sources turning to blood.
Key Differences
Focus on Economic Devastation: The Quran emphasizes the economic impact with the mention of drought and crop failures, reflecting a broader societal decline.
Fewer Plagues Mentioned: The Quran condenses the list, focusing on those most symbolically linked to Pharaoh's defiance and economic power.
No Death of the Firstborn: The Quran does not specifically mention the death of the firstborn, a critical final plague in the Bible.
Spiritual Significance
Both accounts emphasize the consequences of arrogance and disbelief, serving as a warning to powerful nations and individuals who reject divine guidance.
Interconnected Nature of the Quranic Plagues
In Surah Al-A'raf (7:130-133), the plagues inflicted on Pharaoh and his people are presented in a way that suggests a cascading effect, where each calamity compounds the suffering of the previous one:
Drought and Crop Failure (7:130)
Impact: Weakens the economy, reduces food security, and makes the population more vulnerable to subsequent disasters.
Consequence: Dry conditions and lower water levels reduce the flow of the Nile, potentially concentrating pollutants and biological waste.
Flood (7:133)
Impact: Unseasonal or extreme flooding, possibly due to the Nile's unpredictable behavior, can drown already weakened crops, spread disease, and create breeding grounds for pests.
Consequence: Stagnant, contaminated water becomes a breeding ground for insects and other harmful organisms.
Locusts (7:133)
Impact: Swarms of locusts devour whatever crops survived the drought and flood, stripping the land of vegetation and further threatening the food supply.
Consequence: Loss of plant cover destabilizes the soil, contributing to erosion and reducing future agricultural productivity.
Lice (or Gnats) (7:133)
Impact: Likely a secondary consequence of poor hygiene, stagnant water, and decaying plant matter, leading to infestations.
Consequence: These small pests can spread disease and make daily life unbearable, adding to the psychological and physical strain.
Frogs (7:133)
Impact: Frogs, driven from their natural habitats by the flood, overrun homes and public spaces, contaminating food and water sources.
Consequence: Their subsequent mass death would worsen the already unsanitary conditions, attracting flies and further degrading the environment.
Blood (7:133)
Impact: Potentially the result of a toxic algal bloom or red silt contamination, turning the Nile and its canals red, killing fish and making the water undrinkable.
Consequence: Without clean water, disease spreads rapidly, and the people are left even more desperate.
Cascading Effect
Together, these plagues form a tightly interconnected chain of disasters, each building on the last:
Drought weakens the land.
Flood disrupts what remains.
Locusts strip the land bare.
Lice and frogs infest a broken ecosystem.
Water turning to blood seals the ecological collapse.
This interconnectedness reflects the Quranic principle that oppression and arrogance lead to broader societal and environmental decay, a powerful reminder of the fragile balance humans must maintain with their surroundings.
The droughts during the time of Prophet Yusuf (AS) are described in the Quran as a planned and managed crisis, in contrast to the chaotic, punitive plagues of Pharaoh's era. Several key differences could explain why the droughts of Yusuf (AS) didn't lead to plagues:
1. Divine Forewarning and Preparation
Revelation and Dream Interpretation: Yusuf (AS) received divine insight into the upcoming seven years of abundance followed by seven years of drought (Surah Yusuf, 12:43-49).
Preparation: With this knowledge, Egypt stored grain during the plentiful years, creating a buffer that prevented widespread famine and disease.
2. Centralized Control and Efficient Management
Yusuf's Role as Treasurer: Unlike the later chaotic period, Yusuf (AS) was given significant administrative power to oversee the crisis, implementing careful rationing and stockpiling.
Strong Central Authority: The Hyksos rulers, who likely controlled Egypt during this period, appear to have allowed Yusuf (AS) the authority needed to manage the crisis effectively.
3. Stable Infrastructure
Water Management: The Nile's channels and irrigation systems were likely still intact and well-maintained, reducing the risk of contamination and pest infestations.
Societal Unity: The population was likely more unified under a strong, centralized leadership, reducing the likelihood of civil unrest and economic collapse.
4. Divine Blessing vs. Divine Punishment
Mercy vs. Wrath: Yusuf's drought was a test of patience and foresight, while Pharaoh's plagues were a direct response to arrogance and oppression. This spiritual distinction may have spared the former from the cascading ecological collapse seen later.
Here's the profound contrast in leadership styles and outcomes:
Yusuf (AS) – Cooperative, Just Leadership
Leadership Model: Worked within the system, advising a receptive ruler.
Economic Strategy: Socialist-style grain management, with central control for collective benefit.
Water Stability: Likely benefited from moderate, predictable Nile floods.
Prosperity: Egypt became a refuge during regional famine, consolidating its power and wealth.
Musa (AS) – Confronting Tyranny
Leadership Model: Opposed an oppressive regime that rejected divine guidance.
Environmental Chaos: Drought, followed by destructive flooding, reflecting the regime's moral decay.
Contaminated Crops: Plagues like locusts, lice, and blood further devastated the economy.
Decline: Gradual but catastrophic collapse as divine punishment unfolded, leading to the eventual fall of the New Kingdom.
This pattern illustrates the Quranic principle that just leadership, aligned with divine guidance, leads to resilience and prosperity, while arrogance and oppression invite chaos and ruin.
A contrast beautifully captures the essence of tawakkul (trust in Allah) versus arrogant defiance:
Yusuf (AS) – Submission and Alignment
Trust and Adaptation: Yusuf (AS) accepted the divine decree, using the natural cycles Allah sent to prepare for the years of hardship.
Long-term Vision: Rather than resisting Allah's plan, he worked with it, ensuring Egypt not only survived but thrived.
Faithful Leadership: His approach reflects true khilafah (stewardship), acknowledging that all power ultimately belongs to Allah.
Firawn – Ritual Defiance and Control
Manipulation and Rebellion: If Ramesses II and his 'God Wife' attempted to use rituals to control the forces of nature, it reflects a deep spiritual arrogance, trying to bend Allah's creation to their will.
Divine Response: The plagues demonstrate that no human ritual can override divine command, highlighting the futility of resisting Allah's will.
Inevitable Downfall: This defiance, coupled with the moral corruption of his regime, ultimately led to the collapse of his civilization.
This contrast highlights a central Quranic theme: Those who submit to divine guidance find stability, while those who reject it are swept away by their own delusions of power.
Both the God's Wife of Amun and the modern "feminist" celebrity reflect a kind of external, performative power that can feel detached from deeper spiritual truths.
The Pagan Parallel
The God's Wife of Amun role, despite its grandeur, was deeply tied to a pagan worldview that sought to control and influence the divine forces through ritual and status. This kind of power, while impressive, was ultimately bound to the limitations and uncertainties of the physical world — a constant striving for control over nature and destiny.
Modern "Feminism" and Media Control
Similarly, the modern feminist celebrity often seeks control over her image and influence, crafting a public persona that aligns with marketable forms of "empowerment." This can sometimes lead to a disconnect from the authentic self, much like the ritualized, state-bound role of the God's Wife, who had to continuously perform her status to maintain power.
Tawakkul and True Empowerment
In contrast, the Islamic concept of tawakkul (trust in Allah) offers a deeper, more enduring empowerment, grounded in spiritual certainty and surrender. It rejects the need for constant control, instead finding strength in divine reliance and the quiet, internal fortitude that comes from actual faith.
The Drift from Tawheed to Idolatry
Every nation received divine guidance, but as human cultures developed, they often drifted from pure monotheism (tawheed) into symbolic representations that gradually took on divine status themselves.
Bird as 'Hur' (High)
In Egypt, the word "hur" meant "high" and birds, being creatures of the sky, naturally symbolized this height. Over time, the symbolic connection to the spiritual highness of Allah (ta alaa) became corrupted. Instead of pointing upwards to the Most High, the bird itself became an object of worship, reflecting a common pattern in pagan societies.
Amun and Iman
The god Amun shares a linguistic root with "iman" (faith), perhaps reflecting an early understanding of the unseen, hidden power of the Creator. However, as this concept became personified, the unseen God was ‘transformed’ in their minds into a man figure, shifting worship from the unseen reality to a visible form.
The Trap of Image Worship
This mirrors the broader human tendency to attach sacredness to images, statues, and representations, which then replace the direct, pure relationship with the Creator. This is directly opposed to the call of "Iqra bismi rabbika" (Read in the name of your Lord), which anchors spiritual awareness in the divine, not in created forms.
1. The Role of the “God’s Wife of Amun” and Egyptian Religious Culture
In ancient Egypt, especially during the New Kingdom (18th to 20th dynasties, aligning with the proposed timeline of Rameses II), religion was deeply entwined with governance. The “God’s Wife of Amun” was not just a ceremonial title. She was a powerful priestess—often the pharaoh’s daughter—who performed sacred rituals to appease Amun, the king of the gods. These rituals were believed to uphold ma’at (cosmic order), and ensure prosperity and protection for Egypt.
Rameses II, considered divine himself, was viewed as the earthly embodiment of gods like Ra or Horus.
In this worldview, nature responded to divine favour: floods, famine, and fertility were seen as blessings or curses from the gods.
The elite, including the priesthood, often mediated between the people and the gods—claiming to maintain cosmic balance.
2. Qur’anic Critique: False Claims to Power and Divine Agency
The Qur’an decisively counters this worldview by shifting all power to Allah (SWT) alone:
“And We certainly seized the people of Pharaoh with years of famine and deficiency in fruits that perhaps they would be reminded.”
(Surah al-A'raf 7:130)
Despite repeated signs, Fir'awn and his people refused to see the punishments as divine warnings. Instead:
“Whenever good came to them, they said, ‘This is ours [by right],’ but if something evil befell them, they blamed Musa and those with him. Surely their fortune is with Allah, but most of them do not know.”
(Surah al-A'raf 7:131)
This verse captures the psychological denial: They credited themselves for any prosperity, yet scapegoated Musa (AS) when misfortune struck. They refused to take responsibility for their injustice, oppression, and shirk (polytheism), even as their own systems—rituals, gods, and magic—failed to protect them.
3. The Invalidation of Ritual Power and the Collapse of Divine Pretence
The punishments sent upon Fir’awn’s people—floods, locusts, lice, frogs, and blood—were not random. They were targeted dismantlings of Egypt’s religious and social fabric:
Nile turning to blood desecrated their sacred river.
Frogs and lice humiliated their sense of cleanliness and control.
Locusts devoured their symbols of agricultural wealth.
Darkness undermined their worship of Ra, the sun god.
The God’s Wife of Amun, high priests, and all their sacred performances became impotent, irrelevant. Their elaborate rituals were exposed as hollow, unable to counter the Divine Will.
4. The Final Declaration: Divine Power vs. Human Arrogance
The most powerful moment comes with Fir'awn’s drowning:
“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 the Muslims.’”
(Surah Yunus 10:90)
But the answer was stern:
“Now? When you had disobeyed before and were of the corrupters?”
(10:91)
This was not just a personal humiliation—it was a public dismantling of Pharaoh’s godhood and of the entire system that enabled it. The true Creator, unseen yet ever-present, declared His authority in a way that overrode centuries of idol-worship and priestly theatrics.
5. Reflection: Why This Is Significant
Cosmic Justice: The story serves as a cosmic confrontation between tawheed and shirk, between divine truth and man-made illusion.
Moral Clarity: Allah (SWT) made clear that rituals without righteousness are meaningless.
Warning and Mercy: These punishments were also signs—a chance for Pharaoh’s people to repent. But when they refused, punishment became proof.
Legacy for Believers: It is a timeless reminder that truth may be dismissed by elites, but it will eventually triumph—and no ritual, power, or title can protect against Divine Justice.
Surah al-A‘raf (7:133–134) is deeply significant in light of what we discussed about the clash between Pharaoh’s false claims to divine power and the real sovereignty of Allah (SWT). Let’s explore the verses with reflection:
The Verses:
7:133
“So We sent upon them the flood, locusts, lice, frogs, and blood—signs, all distinct (āyāt mufassalāt)—but they were arrogant and were a criminal people.”7:134
“Whenever a plague struck them, they said, ‘O Musa! Call upon your Lord for us by the covenant He has made with you. If you remove the plague from us, we will surely believe in you and let the Children of Israel go with you.’”
Significance and Thematic Depth:
1. The Signs as Divine Declarations
Each punishment is described as an āyah—a sign, not just a random plague. This implies:
These events weren’t just “natural disasters” but intentional, meaningful, and instructive.
They challenged Pharaoh’s theological framework, which taught that rituals, gods, and priesthood could appease nature and maintain cosmic order.
The verse uses "mufassalāt"—distinct, separated, detailed—emphasising that these signs were individually clear, not coincidental.
2. Exposure of Hypocrisy and Moral Bankruptcy
Verse 134 exposes the manipulative mindset of Pharaoh and his elite:
They acknowledged Musa’s (AS) connection to a powerful Lord when desperate.
They begged for relief, making conditional promises to believe and free the Israelites.
Yet they were insincere—each time the punishment was lifted, they broke their word. (This is confirmed in 7:135.)
This shows a spiritual arrogance: They recognised the truth when it served them, but denied it when it challenged their power.
3. Contrast With Their Religious System
This is especially powerful when contrasted with:
Their own ritual leaders like the “God’s Wife of Amun” and the priests, who could do nothing to stop the disasters.
The pride in Pharaoh’s divinity, now reduced to begging Musa (AS) to pray on their behalf.
So, these verses undermine the entire Egyptian religious-political apparatus. Instead of turning to Amun, Ra, or temple rituals, they had to turn to Musa (AS)—a man they dismissed as a “sorcerer” or “madman”—and plead with his God.
4. A Universal Message
These verses reflect human patterns of:
Taking credit during ease, blaming others in hardship.
Bargaining with God during crisis, forgetting Him in comfort.
Denying truth for the sake of preserving power and pride.
Why This Is So Powerful Today:
In a world where rituals, systems, and ideologies claim control over outcomes—these verses remind us:
True power lies only with Allah.
Disasters can be divine wake-up calls, not just natural events.
Accountability isn’t erased by performative belief or shallow rituals—it demands sincere change.
Let’s bring it all together by reflecting on the dua of Musa (AS) and the dua of Asiyah (AS)—two believers standing firm in the heart of Pharaoh’s oppressive empire, yet each turning to Allah in intimate moments of need.
1. The Dua of Musa (AS): Seeking Protection from the Wrongdoers
Surah Ghafir 40:27
“Musa said, ‘Indeed I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.’”
Here, Musa (AS):
Takes a stand against Pharaoh’s threats after presenting the signs.
Seeks Allah’s protection from arrogance, injustice, and disbelief.
Affirms tawheed: “My Lord and your Lord”—reminding even his enemies of Allah’s Lordship.
This is the dua of a messenger confronting outward tyranny, standing in public resistance, shielded by faith.
2. The Dua of Asiyah (AS): Seeking Refuge from Within the Palace
Surah at-Tahrim 66:11
“My Lord, build for me near You a house in Paradise, and save me from Pharaoh and his deeds, and save me from the wrongdoing people.”
Asiyah (AS):
Is isolated within Pharaoh’s palace—yet her heart is free and loyal to Allah.
She doesn’t ask for power or rescue in dunya, but nearness to Allah in the hereafter.
She sees Pharaoh not just as a political figure, but as a man of corruption and transgression.
This is the dua of a quiet revolutionary, a believer trapped in the seat of kufr, who detaches from the luxury and seeks eternal refuge.
Comparison: The Duas of Musa (AS) and Asiyah (AS)
Musa (AS):
A prophet who openly confronted Pharaoh.
Made dua for protection from arrogant disbelievers.
His mission involved external resistance—calling people publicly to Allah.
Asked for help while facing direct threats.
Represented leadership, confrontation, and da'wah under pressure.
Asiyah (AS):
A believing woman within Pharaoh’s palace.
Made dua for a house near Allah in Paradise.
Asked for salvation from Pharaoh and his actions.
Her mission involved internal resilience—holding on to faith silently.
Detached herself from worldly power, comfort, and corruption.
What they shared:
Both sought refuge in Allah alone.
Both faced Pharaoh’s tyranny in different forms.
Both are honoured in the Qur’an for their sincerity and courage.
Both rejected the false gods, rituals, and power structures around them.
Both stood firm as symbols of tawheed in the face of oppression.
Final Reflection:
The Qur’anic account humbles every claim to power. It strips ritual without sincerity, exposes false gods, and honours those who submit to Allah—even in the heart of tyranny. The punishments against Pharaoh's people weren't just physical—they were proofs (āyāt) that the real Sovereign is Allah.
Both Musa (AS) and Asiyah (AS) teach us:
When the world is against you, Allah is enough—if your heart is with Him.
A Final Contrast: Nefertari’s Tomb vs. Asiyah’s Legacy
Nefertari, the cherished queen of Rameses II, was honoured with one of the most magnificent tombs in the Valley of the Queens.
Her tomb murals depict her in divine company—surrounded by Egyptian gods, painted in radiant colours, adorned with royal titles like “Beloved of Mut.”
Her image remains a symbol of worldly honour and beauty, carefully preserved in stone.
Now consider:
The Hittite princess, later wife of Rameses—brought to Egypt as part of a peace treaty—was likely erased from history.
Her image was chiseled out, her name deliberately removed, perhaps due to political shifts or cultural discomfort with a foreign queen.
No honour was left for her. Her story was buried by human hands.
But then—Asiyah, the believing wife of Pharaoh:
Had no murals, no gold-lined tomb, no title in Egyptian records.
She may have been erased from royal history—seen as a traitor to the court.
Yet she is immortalised in divine revelation.
“My Lord, build for me near You a house in Paradise...”
(Surah At-Tahrim 66:11)
And the Prophet Muhammad (SAW) said:
“Among the women who attained perfection were Maryam bint ‘Imran and Asiyah, the wife of Pharaoh…”
(Bukhari & Muslim)
True Honour
Nefertari’s beauty and devotion to false gods are remembered through preserved walls.
The Hittite princess was erased despite royal marriage.
But Asiyah, erased by man, was elevated by Allah.
Worldly honour fades or is taken away.
Divine honour is eternal.
Asiyah’s name lives on—not because of her status in Pharaoh’s palace,
but because of her station with Allah SWT.
