The Miracle in: Pharaoh's Doctrine
And the leaders of Pharaoh’s people said, “ Will you leave Moses and his people to cause corruption in the land and abandon you and your gods? ” He said, “We will kill their sons and keep their women alive, and indeed, we are over them dominant
.” Here we learn that Pharaoh and his people had gods that they glorified and worshipped instead of God.
2) Has the story of Moses reached you? {15} When his Lord called to him in the sacred valley of Tuwa, {16} Go to Pharaoh, for he has transgressed. {17} And say, “Would you like to be purified? {18} And I will guide you to your Lord so that you may fear Him?” {19} So he showed him the greatest sign. {20} But he denied and disobeyed. {21} Then he turned away, striving. {22} So he was gathered and called out, {23} And he said, “I am your Lord, the Most High.” {24} So God seized him with the punishment of the Hereafter and the first life. {25} Indeed in that is a lesson for whoever fears. {26}
And we infer from this noble verse that Pharaoh later claimed divinity and that he was the greatest of the gods.
Here we move to another point, which is the origin of the subject:
The honorable brothers, researchers in the field of scientific and historical miracles
in the Holy Quran, have produced clear evidence of the harmony of historical evidence,
archaeological discoveries,
Quranic and Hadith evidence,
a unique and miraculous harmony of its kind, in that the Pharaoh of Moses matches the biography of King Ramses II in terms of:
his character,
his appearance
, his drowning,
the preservation of his body
, his minister, his
attempt to build with bricks (red bricks),
the characteristics of the pegs
, drought and the disasters that struck his kingdom.
But some characteristics remain, which we will try to uncover, God willing, including:
1) Did he have a wife named ((Asiya bint Muzahim))
and what is clear from her name is that she is Semitic and not Egyptian?
2) His belief... is it consistent with the belief of the Pharaoh of Moses... in terms of his taking gods and then claiming that he is the greatest of those gods. The second is what we will see, God willing, in this topic, which was transferred with slight modification:
Dr. Rushdi Al-Badrawi
Professor at Cairo University, Islamic researcher and writer
A tower is any tall building, and its plural is towers (Mukhtar al-Sihah, 1995 edition, p. 151). We said that Pharaoh claimed that he was a god, and in order to continue to deny and mock Moses, he asked his minister to build him a tall tower of burnt bricks, so that he could ascend to the sky and see Moses’ God!
{And Pharaoh said, "O eminent ones, I do not know of any god for you other than me. So light a fire for me, O Haman, upon the clay and make for me a tower that I may look up to the God of Moses. And indeed, I think he is among the liars." (38) And he and his soldiers were arrogant upon the land without right, and they thought that to Us they would not be returned.} [Al-Qasas: 38-39 ]
{And Pharaoh said, "O Haman, build for me a tower that I may reach the ways (36) The ways of the heavens and look upon the God of Moses. And indeed, I think he is a liar." And thus was made attractive to Pharaoh the evil of his deeds, and he was averted from the way. And the plot of Pharaoh was not but in ruin.} [Ghafir: 36-37].
Until that time, buildings were built of mud bricks or stones, and the city of Qithum, and almost all other cities, were built of mud bricks except for temples and palaces, which were made of stones. In the late reign of Ramses II, it was discovered that burning mud bricks makes them harder and longer-lasting. There are no monuments built of red bricks before the era of Ramses II. Petrie, the archaeologist, found a number of burned bricks that were used to build graves and erect some structures dating back to the eras of the pharaohs Ramses II, Merneptah, and Seti II. They were found in Nebesha and Dafna, not far from the city of Qantir A in Ramses (Historical Studies in the Holy Qur’an. Dr. Muhammad Bayumi Mahran, Vol. 2, p. 325). Perhaps the Qur’anic narration of the construction of the monument in Surat Al-Qasas and the text on the method of making bricks by burning clay indicates that the pharaoh who was a contemporary of Moses, peace be upon him, was the first to discover this method, and this would be further evidence that Ramses II was the pharaoh of Moses.
Thus, Ramses II told his minister Haman to build him a tall tower so that he could see the god that Moses said was his god and the god of the worlds. He told him that he believed that if he did that, he would not find anything because he thought Moses was lying in what he said. They said that since he had reached this conclusion, the edifice was not built, and this is what we believe, since any building in our current era that is built with bricks and cement - load-bearing walls - that is, without concrete columns should not exceed 6 or 7 floors at most, i.e. 21 meters, so it would not be as high as some obelisks that were 29 meters high or his statue whose remains were found in San al-Hajar (Tanis) which was 28 meters high. Cement was not known in their era and clay was the adhesive material in buildings, so the height of red bricks and clay does not exceed 5 floors, i.e. 15 meters, so it is not considered a huge building that would convince people of the non-existence of a god if someone climbed it.
It was said that he actually built a tall building and climbed it, then came down and said to the people, “I did not find the god that Moses spoke of, so he is one of the liars.” He said to them, “I have not made for you any god other than myself.” It was narrated on the authority of al-Suddi that when he built the tower, he climbed up on it and ordered an arrow to be shot at him toward evening, and it was returned to him covered in blood, so he said, “I killed the god of Moses.” (Tafsir al-Alusi, Vol. 20, p. 80) What we do not believe in is that his words were merely a mockery and contempt for Moses, so he did not build the tower.
And Pharaoh said in his arrogance and conceit, he and his soldiers, even though they were on falsehood and not on the truth (And he and his soldiers were arrogant without right) and in their belief that they would not return to God and He would hold them accountable for their words and actions ( And they thought that to Us they would not return) and his arrogance made it seem good to him that these actions of his - of denying Moses and rejecting the existence of God - were the correct opinion and the delusions of grandeur that possessed him prevented him - from believing Moses and following the correct path and the right way (And thus the evil of his work was made seem good to Pharaoh and he was averted from the path) and perished and was cut off and from it (Perish the hands of Abu Lahab and he perished) and also perished means lost and perished and perished him, meaning God destroyed him, then the Noble Qur’an states that all of Pharaoh’s plans and actions and what he plotted to turn people away from the call to truth, all of that is for him loss and destruction {And the plot of Pharaoh was not but in ruin} [Ghafir: 37] .
Pharaoh’s action of building a tower to ascend to as proof of the non-existence of a god reminds us of what Gagarin, the first astronaut, a Soviet atheist, said after descending from orbiting the Earth: I did not see the god that believers claim exists!
It seems that Pharaoh convinced himself in this naive way - building the tower and climbing over it - that there was no god, so he sent his messengers throughout the country proclaiming that Pharaoh was the supreme god.
{Then he gathered and called out (23) and said, “I am your Lord, the Most High.”} [An-Nazi’at: 23-24] .
{And Pharaoh said, “O eminent ones, I do not know of any god for you other than me.”} [Al-Qasas: 38] .
We have previously mentioned in the psychological analysis of Ramses II’s personality that his father had him share in the rule at the age of ten and the praise that those around him heaped upon him without limit and at all times. All of this created in him a feeling of arrogance. If we add to that the length of his rule, which had reached 63 years at that time, we would understand why he thought of himself as a god, for gods are immortals.
It is not bad to touch a little on the subject of the relationship between kings and gods in ancient Egypt.
The provinces that made up Egypt were merged into two kingdoms: the Delta Kingdom or the Northern Kingdom, which had a king wearing a red crown and its capital was Buto (currently Ebto, a village in the Desouk district), and the other in Upper Egypt or the Southern Kingdom, which had a king wearing a white crown and its capital was Nekhb (currently Ezbet El-Kab, Edfu district). Each kingdom had its own god, but the god (Horis) (symbolized by a falcon) was worshipped in both kingdoms. The kings of these two kingdoms were called (servants of Horis), and the Egyptians gave them a religious hue, as they believed that their souls after death were intermediaries between people and the gods. Over time, these kings were considered semi-gods. From this, we can imagine the extent of the influence and power that the kings of these two kingdoms had (Egypt in ancient times, reviewed by Muhammad Shafiq Gharbal, p. 19). Then, initial attempts were made to unify the two kingdoms until unification was achieved at the hands of the king (Narmer) or (Mena) established the first dynasty, followed by the second dynasty.
The king lived in a palace on a hill from which he overlooked his subjects. Therefore, the ancient Egyptians called his palace (Baru), meaning the high house. It is believed that the word (Pharaoh) - meaning the owner of the high house - was derived from that name. The Ottoman sultans were also called (the high gate). The Pharaoh’s palace had two great gates that represented the dual monarchy - Upper Egypt and the Delta. The monarchy - as we mentioned - was absolute, based on the sanctity of the king. He was called (the living Horus). He was not a god like Horus, but an image of him. This meant that complete submission to him was required. The king was (a living image of the god living on earth) and (the god is the one who speaks from his mouth).
Then came the third dynasty, and King (Djoser) arose, and his minister (Imhotep) was a proverb in wisdom and a master of engineering. He designed the step pyramid and built it in Saqqara, which is considered the first large stone building known to history. Imhotep was also famous in medicine and became the greatest doctor of his time. He was appointed as the high priest, whose mission was to serve the gods in the temple and recite prayers on behalf of the king. Then came the fourth dynasty, and among their kings were Sneferu, Khufu, Khafre, and Menkaure, each of whom built for himself a tomb in the shape of a pyramid. The greatest of them all was the Pyramid of Khufu, or the Great Pyramid, which was 146 meters high when it was built. After him came his son Khafre, who built the middle pyramid, which was 143 meters high. However, it appears higher than the Great Pyramid because it was built on a higher part of the plateau. He also carved the famous statue of the Sphinx. After him came Menkaure (Menkaure) who built the small pyramid, which was 66 meters high. Then other kings succeeded one another, each building for himself a smaller pyramid than the one before it. Next to each pyramid was a temple where the funeral rites of the deceased king were performed.
It is likely that the priests began to feel dissatisfied because the pharaohs of these two dynasties had enslaved all the people to build the pyramids, which were tombs for the kings. They did not care about building temples in which statues of the gods were erected and many offerings were made to them, which eventually went to the priests to enjoy. The priests saw their livelihoods threatened by the continuation of this trend among the pharaohs of the Fourth Dynasty. So they decided to change the ruling family. This movement was led by the priests of (Ra) in the city of Ain Shams, who spread the rumor that (Ra) was dissatisfied with King Khufu, who built the Great Pyramid. He also allowed his son and grandson to build the second and third pyramids, and that (Ra) wanted to rule Egypt after them with kings whose reverence for the god exceeded their thinking about building their huge tombs, kings who would build temples and offer offerings on the altars and pile them up and make them abundant and sufficient. The priests of Ra saw that they themselves should establish the family that would rule the country. But they clashed with the legitimacy that stipulated that the king must be from a royal lineage. Here, they came up with a clever trick that would give the new king - from them - stronger legitimacy. That the king must be from a lineage of the gods! This myth had a great impact on the relationship between kings and gods in all the following dynasties. The priests of Heliopolis indicated: (The god (Ra) chose the wife of the high priest and made her conceive from him and give birth, with the help of the gods, to three sons who were the first of a new generation of kings. He gave them strong member seals and Isis gave them their names and the gods made them true kings who would assume the kingship in this entire country. Thus, these three kings took over the kingship one after the other under the name (Userkaf), (Sahure) and (Kakai). They were the first kings of the Fifth Dynasty.
This religious revolution greatly increased the influence of the priests, especially the priests of (Ra) in Heliopolis. Although the kings of this dynasty continued to build the pyramids as their predecessors did - perhaps so as not to be less important - their care for them decreased greatly. Their pyramids were small in size (the pyramid of Userkaf is 49 meters and the pyramid of Sahure is 48 meters). However, they increased their interest in the temples. After the temples were funerary and were built next to the pyramids, hidden from the people - they became exposed to the onlookers. A huge obelisk was erected on an incomplete pyramid. The obelisk was the symbol of the sun god (Ra). The star of (Ra) rose greatly and his name was added to the names of the other gods, Suik-Ra - Mont-Ra - Khutum-Ra and so on. The sun god in his new personality (king of the gods) reached the highest levels of appreciation, so that Amun himself, the god of Thebes, became named (Amun-Ra). Of course, the temples increased, the offerings increased, and the priests became richer and more powerful, especially the priests of (Ra).
The legend was repeated again, but this time in Thebes. The inscriptions on the temples summarized that the god Amun wanted to have a king who would build (houses) for the gods and would multiply the offerings that were presented to them. So he chose the wife of King Thutmose. Then Amun assumed the form of her husband, King Thutmose, and lay with the queen, who said to him: “You have bestowed upon me your majesty from your greatness, and your dew has seeped into all my limbs.” Then she became pregnant and gave birth and named the daughter Hatshepsut, as Amun-Ra had ordered.
The story is repeated again with Ramses II and written in a blatant way, as it says that the god (Ptah) confirmed to Ramses II that he had predicted the great works that this king would do for him, saying: I took the form of (the goat of Mendes) and lay down beside your beautiful mother so that she might give birth to you, and all your members became divine! This story was written on the walls of the Abu Simbel Temple, which was built by Ramses II. Since the king was born as the son of the god, he must not die a human death. When his happy life ended, he would ascend to the sky and merge into the sun disk from which he emerged. There were other things that the kings acquired from this (alleged) fact, which they considered to be their characteristics as sons of the god and divine beings. He carried the (uraeus) on his head, just like the sun god. The uraeus is the snake that burns enemies with its fiery sigh. The uraeus became the royal symbol that the king would place on his forehead or on his crown. More importantly, the king was seen as having a special connection with the gods, as he was one of them and their son and they were his fathers. The deification of the pharaoh after his death was a normal matter, since the pharaoh after his death became a spirit and joined his (fathers) and it was then permissible to worship him, supplicate to him, and reach out to him to fulfill needs. However, the image of the king himself in these cases does not appear in the drawing, but is inferred from the inscriptions that were written behind the gods and indicate the spirit of the king. (Ka) This came in many drawings on the walls of the temples, but Ramses II went in this direction to the point of being far from his predecessors, as we mentioned previously that he was extremely proud of himself to the point of approaching megalomania. He was not satisfied with being the son of the gods, but claimed that he himself was a god, so he built temples for himself and dedicated them to himself, and the two boats were presented in them to him as one of the gods and not a human from the blade of the gods, but he claimed that he was one of the greatest gods!
And the chiefs of Pharaoh's people said, "Will you leave Moses and his people to cause corruption in the land and abandon you and your gods ?" He said, "We will kill their sons and spare their women, and indeed, we are over them dominant." Has the story of Moses reached you, {15} when his Lord called to him in the sacred valley of Tuwa? {16} Go to Pharaoh, for he has transgressed. {17} And say, "Would you like to purify yourself?" {18} And I will guide you to your Lord, so that you may fear Him. {19} So He showed him the greatest sign. {20} But he denied and disobeyed. {21} Then he turned away, striving. {22} So he was gathered and called out . {23} And he said, “I am your Lord, the Most High.” {24} So God seized him with the punishment of the Hereafter and the first. {25} Indeed in that is a lesson for whoever fears. {26}
The following are examples of Ramses II’s deification of himself (Saleem Hassan – Ancient Egypt, Vol. 6, p. 468). 1- We have previously mentioned how he imagined himself to be a (real son) of the goddess Isis and was actually breastfed by her and imagined that she sent him a letter granting him a long life like her son (Horus). 2- In one of the wall sculptures, a drummer worships Ramses II. 3- In one of the wall sculptures, we see Ramses worshipping himself as he placed himself among the gods of Wadi al-Sebua.
Statues of the four gods in the Holy of Holies in the Great Temple of Abu Simbel, on which sunlight falls through the temple chambers (the gods are: Ptah - Amun - Ramses II - Ra Hawarakhty) . Note that Ramses II has placed himself among the gods. 4- In one of the wall sculptures, we see a picture of himself with the divine symbol on his head and sitting between the god (Moon) and the goddess (Mut) with his hands intertwined with them. 5- In one of the wall sculptures, the image of the goddess (Mut) was moved to the right and his image was crammed between the gods and the shoulder of one of them appears to the left of the picture. The sculptors were unable to erase the original place of the goddess Mut, so it appeared clearly in the picture. 6- The Holy Family in Memphis consists of the god (Ptah) in the form of a man and the goddess (Sekhmet) in the form of a lioness, and between them the goddess (Nefertem). In one of the wall sculptures, we see that Ramses II has placed himself in the place of the son (Nefertem) between Ptah and Sekhmet as the divine son. 7- A panel of the minister (Rahotep) now preserved in the Munich Museum depicts the minister walking towards the statue of Ramses II and saying: Prayer to the great god who hears men, may he grant life, health and wisdom to the hereditary prince (one of the minister's titles) and the fan holder to the right of the pharaoh, the minister Rahotep. Also engraved on the statue is (Ramses the ruler of rulers, the great god and lord of heaven eternally). In the upper part of the same panel we see Ramses II offering incense and pouring water for his statue. 8- In the Temple of (Abu Simbel), the image of Ramses II appears as a deity. With the head of a falcon. That is, in this case he represents the sun god. And written next to it: (Ramesses the great god) and he appears in another drawing as a human but on his head is the sun disk and written below it (Ramses the great god, lord of heaven). 9- In the Temple of Aksha in Nubia, he is represented as a human but the inscription next to him says (And the secret of what Ra Seten Ra. The great god, lord of Nubia). 10- In the Gebel el-Silsila inscriptions, there is a drawing of a minister praying to the spirit of the god (Ptah) and King Ramses II is seen standing between the supplicating minister and the god Ptah. This indicates that the king, as a living god, conveys the supplication to the god Ptah. It is written under the drawing of the king: The great god (Ramses II), son of the god (Ptah). 11- These examples indicate that Ramses II deified himself during his life, and thus he is the one who said: (I am your supreme lord) and the one who said (I did not know of any god for you other than me) , which is clear evidence that Ramses II is the Pharaoh of Moses.
Approximate translation: Ramses II performed the ritual of transforming himself into a god on the thirtieth anniversary of his accession to the throne.12_ From the English Wikipedia, this quote confirms Ramses II’s claim to divinity.
Sources:
http://www.quran-m.com/container.php?fun=artview&id=971
http://en.wikipedia.org/wiki/Ramesse...e-GEMHedSed-40
And the Wikipedia quote is taken from one of the Muslim brothers in Google Answers.
It is important to note that the Pharaoh’s deification of himself was not mentioned in the distorted book, but it was indicated in more than one place that he was Ramses II... However, other historical evidence in the Bible contradicted this conclusion, which confirms the contradiction and distortion of the Bible.
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