Pharaoh’s Tyranny: A Prelude to Divine Intervention

Indeed, Pharaoh had become high-handed in the land, and had divided its people into different groups; he used to persecute a group of them, slaughtering their sons and keeping their women alive. Indeed, he was one of the mischief-makers (Verse Four).

Our previous article examined the cosmic struggle between good and evil, exploring how believers are called to stand firm against evil while bringing goodness to humanity. In this context, Islam fundamentally embodies what it means to be human. This article delves into the tyranny of Pharaoh, a figure who represents not only a historical event but also the inner battle we face in overcoming our greed and arrogance, and in avoiding the oppression of others. When you read the list below, consider two things. First, recognise how Pharaoh signifies an “inner-Pharaoh” within us. Do we exhibit the listed traits? This is to help you understand yourself so that you can set yourself on the path to genuine self-liberation. Your recognition and subsequent actions are the key to your empowerment. Second, observe how moral failings lead to societal corruption. The Pharaoh’s evil led to devastating consequences for others. This is why our internal state – both good and bad – correlates with our outward behaviour. Change comes from within and should lead to positive transformation in the world. Your heart must be kindled before it can share light with others. Islam, all of it, is light. To illuminate the path to God requires stripping away the veils of selfishness and strengthening the bonds that unite humanity. 

1. High-Handed: Arrogance and Tyranny

Pharaoh’s arrogance stems from deep-seated psychological corruption, leading to a range of other corrupt behaviours, including contempt for others, disregard for their rights, mistreatment, fostering animosity, holding a negative opinion, and failing to acknowledge their merits unless it suited his desires and anger. When combined with his role as their ruler and protector, this arrogance led to poor governance, emboldening him to infringe on their rights and treat them with contempt. He showed no concern for their well-being or for protecting them from harm. Instead, he exploited their benefits for his gain and enslaved those he could for his purposes, oppressing them under his rule, thereby instilling fear in their hearts due to his power and tyranny. This trait is the root of all corruption and its culmination, which is why it is introduced first in the Qurʾān, followed by the assertion that he was among the corrupters. Instead, humility is the virtue needed to foster a flourishing civilisation.

2. Divisiveness

Pharaoh divided his kingdom into rival factions, creating exclusive groups that were closely aligned with him. This implies he mistreated others, a form of corruption within a nation that breeds jealousy and hatred among the people, leading some to plot against others. The privileged groups would look down on the rest, while the others would try to undermine them through slander and false accusations, seeking to take their place. As a result, time would be wasted in mutual intrigue and discord. A just ruler must treat all their subjects equally, like a parent with their children, wishing them well and guiding them with fairness and kindness, without favouring one group over another. People should earn the ruler’s favour based on their intellectual and personal merits. If we want to win people over, we need to win their hearts with love and unity.

3. Oppressing a Faction

The Pharaoh oppressed a faction of his kingdom’s people, rendering them despised and disadvantaged, lacking equality and justice compared to other groups, despite sharing the same rights as others, since the land belongs to its inhabitants. This faction refers to the Israelites, who settled in Egypt with the king’s consent during Joseph’s time, were given Goshen, developed it, and multiplied for four hundred years. They possessed the same rights as other inhabitants, which made their inferior treatment unjust. God’s saying hints at this, “a group of them,” indicating that Pharaoh divided the people of the land into sects. He oppressed an entire group, not specific individuals, not for any justified reasons (such as corruption or moral failings), but based on racism and tribalism, constituting collective punishment. Where have you seen this before? It is a fundamental teaching of our faith that we treat people, even those with whom we disagree theologically, with dignity and respect.

4. Mass Slaughter of Innocents

Because of the oppression stemming from racism, he imposed harsh measures on the people of that faction, without making any distinction between those who deserved it and those who did not. He commanded the slaughter of their sons, and the reference to slaughter in this context is figurative. Here, “sons” refers specifically to male infants. He aimed to stop the Children of Israel from having a male fighting force, thus ensuring that his people would maintain sole dominance in the land.

5. Sparing their Women

Here, we observe the fifth form of corruption. He spared female infants, calling them “women” based on their future roles, implying a desire for them to fulfil traditional expectations. Some interpret this as suggesting they would become prostitutes, having no husbands. If their humiliation involved discouraging marriage, they would turn to men solely to satisfy their desires. Therefore, sparing their lives became a form of corruption, comparable to slaughtering their sons, infringing upon their fundamental God-given rights. This was the most heinous form of social engineering.

Pharaoh’s Tyranny: A Prelude to Divine Intervention

Pharaoh, historically known as Rameses II, wielded immense power, extending his dominion over vast territories. This description of his self-aggrandisement serves a vital purpose: to highlight that his ultimate destruction, despite such tremendous power, underscores the impermanence of worldly might and the inevitable downfall of those who defy divine justice. It illustrates the proverb that “the calamities of some people are benefits for others,” emphasising how even oppressive circumstances can pave the way for eventual liberation and divine intervention.

“Indeed, he was one of the mischief-makers” 

is not merely a description but a divine judgement, affirming that Pharaoh’s rule was at odds with justice and order. This divine judgement sets the stage for the ultimate hope of divine intervention. It prepares the reader for the dramatic confrontation that is about to unfold in the story of Moses. This confrontation will ultimately lead to the downfall of Pharaoh and the liberation of the oppressed.