Hamit Boom Koci Salam said: Khidr Amarii heres the verses(and just some general talk) of where

Bani israel became inheritors of Misr, to which there is no evidence Egypt was ruled by them ever. Firstly brother, I want to list why Misr, is not Egypt. Just as falsehood has penetrated the meaning of ayats through hadith, we must clear all things from the mind when understanding true nature of words. In the end Allahu alim, and all our best efforts are never free of error. = Miim-Sad-Ra (e.g. misra, maseeru) = he made it (namely a town) a limit/boundary between two things, partition, barrier, limit, great town, Egypt. misr n. 2:61, 10:87, 12:21, 12:99, 43:51 a great town or keep, barrier being a large outer wall. Somewhat like a citadel. These are all over littered throughout yemen and Ethiopia.( I believe yemen and Ethiopia was the ground zero of all these events) Allah knows best what of Yusufs father? He told his sons to enter Misr from separate gates, so they would not be detected. Many inconsistencies if this is to be interpreted as the Nile Country of Egypt. 12:67-And (Yaqub further) said: O my dear sons! Do not enter (all) through one entrance, rather enter through different gates, and I am of no benefit to you against Allah (if He has some adverse plans) in any way. The decision is not (a legitimate right) except for Allah. In Him I have put my trust. And in Him, let all, who entrust the trust, put their trust. http://corpus.quran.com/wordbyword.jsp?chapter=12&verse=67#(12:67:1) this was in order that they be safe and not all be apprehended together. Egypt has no gated wall around it. Assuming it does, they would not be safe, as they would still be passing into open country vast in measure. some claim well Misr properly means a city that is walled up (I agree) however they then claim this city is Alexandria, some say Cairo, Quran says neither. what we know about the proper roots of the word is that it is not the name of a country but a fortified city or town. Qibt is the name of Egypt to the arabs. And as al kitab was revealed in their tongue. Had the story of Musa and Yusuf been referring to Egypt, it would be referred to as Qibt to the people. Allah does not shy away from mentioning the names of kingdoms and cities. Why would this be any different? to get to specifics. Allah narrates the wisdom of the story of Mousa as a baby. The interesting thing we should take note of (as it links to another verse where the very same words are used) And we wished to do a favor to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors, and to establish them in the land, and We let Firawn and Haman and their hosts receive from them that which they feared. And We inspired the mother of Moses, saying: "Suckle him (Moses), but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers." (Ch 28: 2-7 Quran).

We see above Allah says that the weak and oppressed in the land he would make them rulers and inheritors and establish them in the land. established means to gain a foothold control and administration of a plot of land. To rule it if you will. the verse immediately follows(in context) stating that we let Haman Firawn and their hosts receive from them(bani Israel) that which they feared(which is losing power and control) it immediately picks up with Mousas story His mother cast him into the river out of fear as Firawn and his group slaughtered the sons ,and kept the women. These are verses of the clear Book. We recite to you the news of Moosaa and Firawn in truth for a people who believe. Indeed, Firawn exalted himself in the land and made its people into factions, oppressing a sector among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corruptors. And We wanted to confer favour upon those who were oppressed in the land and make them leaders and make them inheritors. And establish them in the land, and to show Pharaoh and [his minister] Haamaan and their soldiers through them that which they had feared." [Quran: 28:1-6] I posted the verses again to show how it all flows together so Allah says in this verse bani Israel will inherit the land of Firawn and that through(bani Israel) it would be accomplished, and it is something Firawn greatly feared. And We inspired Moses, saying: "Take away My servants by night, verily, you will be pursued." Then Firawn sent callers to all the towns. Saying: "Verily! These indeed are but a small band. And verily, they have done what has enraged us; but we are host all assembled, amply forewarned." A small band of helpless bani Israel nomads. Would the King of Egypt chase a small band of defenseless people? better still, would a King of Egypt be required to personally go out with a guard to each surrounding village to gather the chiefs? the Kings of Egypt never mobilized against small bands, and the kings of Egypt had huge vast armies. Khidr bro, you know in our parts of the world what occurs in nomadic village townships? Whenever a chief had a problem with a people, they would go out about to the nearest towns to gather other chiefs and their men. Firawn and his people were a tribal group of nomads. So, We expelled them from gardens and springs, treasures, and every kind of honorable place. Thus (We turned Firawns people) out, and We caused the children of Israel to inherit them. many interpret the above verse as a metaphor. But the Quran is describing the land and terrain of the land of Firawn. Which had gardens, and springs, and various commodities of treasure. To add to this the verse says we caused bani Israel to inherit ALL of it. This ties up to the earlier verses in the story of Mousa, and How Allah would deliver the bani Israel what Firawn controlled and that it is exactly what Firawn feared(28:1-7)

So they pursued them at sunrise. And when the two hosts saw each other, the people of Moses said: "We are sure to be overtaken." Moses said: "Nay, verily! With me is my Lord, He will guide me." Then We inspired Moses saying: "Strike the sea with your stick." And it parted, and each separate became like the huge, firm mass of a wall. Then We brought near the others (Firawns party) to that place. And We saved Moses and all those with him. Then We drowned the others. Verily! In this is indeed a sign (or a proof), yet most of them are not believers. And verily, your Lord! He is truly the All-Mighty, the Most Merciful." (Ch 26:52-68 Quran) MY REPONSE: Well, Hamit you gave me a lot to ponder over and think about. Well for starters I would like to present a document: http://www.specialtyinterests.net/eae.html#95 The king of Egypt (sar Misrii) Rib Addi to a chief EA#95 vd(53): mentions Aman and Baalat of Gubla; mentions houses, Amr[r]i, Adi-[Asirta], king of Mt[ana], Am[ur]i; says `Let [the kin]g (sar) of E[g]ypt (Miisri) sen[d] hs deputy to me' Rib-Addi to the king, No. 53 EA#137 gc(103): uses 4 line greeting; states, `I have repeatedly written fo[r a garrison]; but it has not been given ...'; `... And I have sent (my) mes[senger] to the palace; but he [has turned back] with empty hands ...'; ... `Since no silver has been given, so they insult me, like the regents, my brothers, and they despise me.'; ... `I went to Hamuniri, and my brother, who is younger than I, incited Gubla so that the city was given to the sons of Abdi-Asirta. ... he ... committed a crime and drove me from the city. Let the king not hold back in respect to the deed of this dog.'; continues, `I cannot come to the lands of Egypt (i-ri-ba a-na mtti mi-is-ri-e). Kemet/Egypt/Misr is well documented as being the correct location of the Exodus and of Prophet Musa and Bani Israel. We are presented with the meaning of Misr being ==> Miim-Sad-Ra (e.g. misra, maseeru) = he made it (namely a town) a limit/boundary between two things, partition, barrier, limit, great town, Egypt. misr n. 2:61, 10:87, 12:21, 12:99, 43:51 Historically, there are over 3,300+ year old tablets that confirms Ancient Egypt/Kemet was known by that name in the ancient world according to other empires such as Hittites, Canaanites, Assyrians and themselves as they still are called by that name to this day. As the Qur'an says in Surah 2/59-61 says,

"But the wrongdoers substituted a different word from the one they had been given. So, because they persistently disobeyed, We sent a plague down from the heavens upon the wrongdoers. Remember when Moses prayed for water for his people and We said to him, Strike the rock with your staff. ashrata (Twelve) aynan (springs) gushed out, and each group knew its drinking place. Eat and drink the sustenance Allah has provided and do not cause corruption in the land. So now we need to cross-reference these with older Arabic dictionaries and not dictionaries written between 13th and 19th century CE which also have a definition of Egypt! Some people mistakenly believe that Allah refers to Fir'aun as the Lord of Stakes because in Surah 89/10 Allah says, "wafir'awna (And with Pharaoh), dh (owner of) awtdi (stakes) alladhna (Who) aghaw (transgressed) fi (in) bildi (the lands)? " "The people of Noah denied before them, and [the tribe of] 'Aad wafir'awnu (and Pharaoh), dh (the owner) awtdi (of stakes)...," 38/12 How does Allah use the word awtdi in the Qur'an? There are other ayats: "wal-jibla (And the mountains) awtdan (as pegs)..." 78/7

autaad - stakes, hosts, pegs, chiefs, armies, poles of tents. One of the things I believe people have misunderstood about the Qur'an mentioning Fir'awn and the stakes is that I don't believe Allah is referring Fir'awn as the Owner of Stakes to the pyramids. This is what I believe is misunderstood. I believe it was to the Obelisk which can only be found in Kemet/Egypt and the Obelisk most definitely resembles the giant stakes. Archaeologists have been able to find a total of 29 ancient Egyptian obelisks that are still standing today. It is nothing less than a miracle that this temple Obelisk still remains standing in its original position today. It measures a total of 70.7 m in height and has been made using red granite weighing in at 120 tons. It belonged to Sensusret 1 from the XIIth Dynasty and is located at Al Matariyyah, Heliopolis. This particular obelisk was meant to symbolize the Sun God Amon Re. In the dynasties that were to follow the Association of the first Obelisk was transferred to the sun disk, Aten. The Egyptians believed that this particular deity lived within the structure of the Obelisk.

Egyptologists believe that the ancient Egyptians actually derived the shape of the obelisk as well as the pyramid from a natural phenomena inspired by the setting of the sun in the sky. It was an astronomical phenomenon that had been overlooked by previous civilizations which the Egyptians took into account when developing these historical structures. The Egyptians believed that the Obelisks were made up of sun pillars and zodiac light. http://www.egipto.com/obeliscos/biblio.html The hieroglyphs inscribed on the obelisk were the title and the name of the ruling pharaoh. On the left is the drawing of an obelisk of Usertsen (Sesostris or Senusert) I, in Heliopolis (in Cairo). All four sides have the same text (some right to left, others left to right). Horus name: Ankh-mstw, ruler of upper and lower Egypt: Kheper-ka-Ra, two ladies: Ankh-mstw, son of Ra: Usrtsn, soul [of] Iwnw [Heliopolis], love [beloved] live forever, golden Horus: Ankh-mstw [misspelled, final w is missing], good god: Kheper-ka-Ra, time first Sed festival, does he, given life forever. "Does he" is apparently the main part of the inscription, and just means that he (Usrtsn) did this, built the monument (apparently in honor of the first Sed festival of his reign). http://www.jimloy.com/hiero/usrtsn0.htm We have to also research the the word "pharaoh" some people believe the word itself was just a title, like a "king" or a "emperor" it's not the ruler's name and from different dynasty: Pharaoh Tuthmosis I, Karnak Temple, Luxor Pharaoh Ramses II, Luxor Temple Pharaoh Hatshepsut, Karnak Temple, Luxor Pharaoh Senusret I, Al-Masalla area of Al-Matariyyah district in Heliopolis, Cairo Pharaoh Ramses III, Luxor Museum Pharaoh Ramses II, Gezira Island, Cairo, 20.4 m Pharaoh Ramses II, Cairo International Airport, 16.97 m Pharaoh Seti II, Karnak Temple, Luxor, 7 m Pharaoh Senusret I, Faiyum (ancient site of Crocodilopolis), 12.9 m http://en.wikipedia.org/wiki/Obelisk#Egyptian There is no mention in the Quran that Fir'awn is a proper name or a title and Allah did not mention the name of that particular Fir'awn or Pharaoh during Musa. But there are plenty of archaeological evidences that Fir'awn in Arabic is the Pharaoh in English of Egypt. Also there is an research by Ron Wyatt on his website it conveys information about the chariot wheels they found at the crossing of the Red Sea were confirmed from the 18th Dynasty and

further to their research. Also they found that there is a land bridge under the Red Sea at that particular place of crossing.The question is which Fir'awn/Pharaoh was with Haman and Qarun? Remember the obelisk? The truth of the matter is that the obelisk looks like a giant stake which brings us to Exodus. http://www.wyattmuseum.com/red-sea-crossing.htm I often believe that the Qur'an is a stand alone Book without a doubt. However, the Qur'an is not a stand alone revelation that tells us not to go look into the previous Scriptures and that is proven by the many references to what is in those other revelations before it. -The "Israel Stele" of Merneptah mentions Israel, and it refers to them as a group of people, not a nation. History The Merneptah Stele (also known as the Israel Stele or Victory Stele of Pharaoh Merneptah) The stela was made to commemorate a victory in a campaign against the Labu and Meshwesh Libyans and their Sea People allies, but a short portion of the text is devoted to a campaign in the Levant. It was discovered at Merneptah's mortuary temple at Thebes and is now in the collection of the Egyptian Museum at Cairo. The Nation of Israel In Egypt Revisionists insisted there was no such entity as "Israel" until at least the 9th century BCE. Yet a well known Egyptian inscription (The Israel Stele) dates to about 1210 BCE and clearly identifies an Israel in the land of Canaan as a people that had to be reckoned with. The inscription, which depicts the victories of Pharaoh Merneptah in Canaan, reads in part: " Israel is laid waste, his seed is no more." How do revisionists react to this inscription? Dismissively. They denigrate it as the only known reference. But one unimpeachable witness in the court of history is sufficient. Pharaoh Merneptah and the Sun God His throne name was Ba-en-re Mery-netjeru, which means "The Soul of Ra, Beloved of the Gods". Ra is the sun-god of Heliopolis in ancient Egypt. Deuteuronomy 4:19 "And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven"

Scriptures Genesis 47:27 And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly. Exodus 3:10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. Isaiah 11:16 And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. http://formerthings.com/israelstele.htm Points to ponder: 1) The Qur'an implies that the group that left with Moses was a rather small group. 2) The Qur'an says that Moses fled with his people and was not allowed to leave. 3) The Qur'an implies that there was only one Pharaoh, not two. 4) The Qur'an states that Allah preserved the body of the Pharaoh. The fact that pharaohs were mummified was lost at the time of prophet Muhammad, so for the Qur'an to claim that God had somehow preserved the Pharaoh so he could be an example to people is certainly something to consider. Also, this statement is not found in the Bible, so if Muhammad was just copying it, this was a rather bizarre and accurate statement of him to make. The Qur'an mentions many nations and people being destroyed, but the Pharaoh is the only one who is said to have been preserved. Hamman is a clear reference to the high priest of Yamnu who is also spelled Amon, Amoun, Amen, and rarely Imen or Yamun, Greek Ammon, and Hammon. The Qur'an states that the Pharaoh consults Hamman for religious matters in the Quran. He also asks Hamman to make him buildings. The construction of religious temples was done under the directions of the priests of Amun in ancient Egypt. The Bible doesn't mention any such figure by the name of Hamman in the Torah, the name Hamman is not used when the life of the Prophet Moses is quoted. On the other hand, it is mentioned in the Gospel to refer to a helper of the Babylonian king who lived 1,100 years after the Prophet Moses and persecuted the Jews. Those who claim that the Prophet Muhammad wrote the Qur'an in the light of the Torah and the Gospel also put forth the sophistry that he copied some of the subjects in the Qur'an wrongly.

The ridiculousness of this claim became obvious 200 years ago when the Egyptian hieroglyphs were deciphered and the name "Hamman" was discovered. Until then it had not been possible to read any of the writings or tablets written in ancient Egyptian. The ancient Egyptian language and hieroglyphs had been present for many thousands of years. However, with the spread of Christianity and its cultural influences during the second and third centuries AD the ancient Egyptians forgot their religion as well as the language, and the use of hieroglyphs came to a gradual stop. The year 394 AD is the last known time when a hieroglyph was used. Afterwards this language was forgotten, leaving nobody who could read and understand it. Until some 200 years ago. The ancient Egyptian language was deciphered in 1799 with the discovery of a tablet dated to 196 BC called the "Rosetta Stone". The unique nature of this tablet came from the fact that it was written in three different forms of writing; hieroglyphics, demotic (a simplified form of ancient Egyptian hieratic writing) and Greek. The ancient Egyptian dialect was decoded with the help of the Greek version. A Frenchman named Jean-Franoise Champollion completed the deciphering of the whole tablet. In this way, a forgotten language and the history that it contained came back to life. This discovery made it possible to research ancient Egyptian civilization, their beliefs and social life. It also made it possible to acquire the vital piece of information we are now discussing. The name "Hamman" was in fact mentioned in old Egyptian tablets. It was mentioned on a monument which now stands in the Hof Museum in Vienna, and in which the closeness of Hamman to the Pharaoh was emphasized. (Walter Wreszinski, gyptische Inschriften aus dem K.K. Hof Museum in Wien, 1906, J. C. Hinrichs' sche Buchhandlung) The dictionary "The People in the New Kingdom" refers to Hamman as "the head of the quarry workers". (Hermanne Ranke, Die style="mso-spacerun: yes"> Augustin in Glckstadt, Band I, 1935. Band II, 1952) This discovery brought to light a truly astonishing fact. Haman was, contrary to what those who opposed the Qur'an claimed, really a man who had lived in Egypt during the Prophet Moses' time and furthermore, just as stated in the Qur'an, he was close to the Pharaoh and dealt with construction of sorts. As a matter of fact, the Qur'anic verse that conveys how the Pharaoh requested Haman to build a tower is in perfect unison with this archaeological finding: Pharaoh said, 'Council, I do not know of any other god for you apart from me. Haman, kindle a fire for me over the clay and build me a lofty tower so that perhaps I may be able to climb up to Moses' god! I consider him a blatant liar.' (Surat al-Qasas: 38)

In conclusion, the discovery of the name Haman on ancient Egyptian tablets discredited another claim made by those who strive to find inconsistencies in the Qur'anic ayats. In fact most knowledge of the customs and language of ancient Egypt was lost by 300 BCE. The Pharaoh asked Hamman to build him a building so he could climb up there and see this God of Moses. The idea of climbing a high place to speak with gods is in fact what the ancient Egyptians believed. I've seen this idea mentioned in several documentaries on the History Channel and other channels. In the Quran, the Pharaoh keeps saying that he thinks that Moses just wants to drive the people out of the land. Why does he keep saying this? It is probably because not too long ago the Hyksos who were a semetic people like Moses had driven the Egyptians out of lower Egypt where the Pharoah now lived. The Hyksos were defeated and kicked out of Egypt out only a few generations before Ramesses, so he feared that there would again by an invasion by semites. The Pharaoh is called Firaun al-awtad, which is often translated as the Pharaoh of might or the Pharah of the stakes, but when read in context, it is probably saying the Pharoah of high/many buildings. Who was the Pharaoh who was obsessed with building? Ramesses II. All the things noted above also point to him being THE pharoah, and yes we do have his body. The "Israel Stele" was completed under Ramesses successor Merneptah soon after the death of his father. In it he claims that the tribe of Israel is destroyed. Clearly this wasn't the case. The Pharaoh's would often claim victories when really they had lost. This is apparent in some of the victories Ramesses II claimed because we also have records from the opposing side (the Hittites). The Quran says that the Pharaoh declared himself to be THE God (79:24). "So he said: "I am your lord the highest/mightiest ." 79/24 Although Pharoahs were considered divine, very few of them actually made this claim. As it happens, Ramesses II did declare himself to be God. The inscription of him declaring this is found at his temple at Abu Simbel. Again, the Pharaoh is the only one that the Quran says made such a claim and no one could have known this at the time of Muhammad. As far as the location of the real Mount Sinai, I think it has been discovered. Everything is there. A giant stone altar with engravings of the Egyptian bovine god Apsis, the cave of Elijah, the bitter springs, and even till this day quails descend by it in large groups which is what the Israelites were supposed to have eaten. It is located in modern day Saudi Arabia. http://www.arkdiscovery.com/mt__sinai_found.htm

According to historical accounts many researchers believe that there is circumstancial evidence that Yusuf's entry into Khemet/Egypt occured during the period of the Hykos and that he and subsequently his parents and brothers and their families settled in the eastern Delta which was under the control of the Semitics. In the Biblical Scriptures the Scriptures refers to Exodus tot he monarch of Khemet/Egypt as 'Pharaoh' in Exodus 1/11 "So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh." "The midwives answered Pharaoh, "Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive." Exodus 1/19 "Then Pharaoh gave this order to all his people: "Every boy that is born you must throw into the Nile, but let every girl live." Exodus 1/22 Also the Biblical Scriptures ref as 'King' of Egypt in "Then a new king, who did not know about Joseph, came to power in Egypt." Exodus "The king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah," Exodus 1/15 "The midwives, however, feared God and did not do what the king of Egypt had told them to do; they let the boys live." Exodus 1/17 So we know the Pharaoh is thus a title as King and this is continuous shown to us in the Biblical references "Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh's cup in his hand, just as you used to do when you were his cupbearer. But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. " Genesis 40/13-14 "In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head." Genesis 40/17 Then once again other references are referred to him as the King of Egypt in Genesis 39/20 "Joseph's master took him and put him in prison, the place where the king's prisoners were confined. But while Joseph was there in the prison," "Some time later, the cupbearer and the baker of the king of Egypt offended their master, the king of Egypt." Genesis 40/1

"each of the two men--the cupbearer and the baker of the king of Egypt, who were being held in prison--had a dream the same night, and each dream had a meaning of its own." Gensis 40/5 So this makes it clear that the Biblical scriptures doesn't differentiate between the terms 'Pharaoh' and 'King' but uses them interchangeably. There is a slight difference between the Quranic expressioin and the Biblical one about 'Pharaoh'. The Qur'an presents the monarch of Khemet/Egypt in teh story of Musa is invariably referred to as 'Pharaoh'. In no instance at all does the title 'King' or 'king of Khemet/ Egypt' replace 'Pharaoh'. Now the monarch of Khemet/Egypt in the story of Yusuf is never called 'Pharaoh' but only 'king' in the five ayat that refer to him such as Surah 12/43 "The king said, I dreamed about seven fat cows being eaten by seven lean ones; seven green ears of corn and [seven] others withered. Counsellors, if you can interpret dreams, tell me the meaning of my dream." "The king said, Bring him to me, but when the messenger came to fetch Joseph, he said, Go back to your master and ask him about what happened to those women who cut their handsmy Lord knows all about their treachery." 12/50 "The king said, Bring him to me: I will have him serve me personally, and then, once he had spoken with him, From now on you will have our trust and favour." 12/54 "They replied, The kings drinking-cup is missing, and, Whoever returns it will get a camel-load [of grain], and, I give you my word." 12/72 "So he searched their saddle-bags before his brother's, then produced the cup from his brother's bag. That is how We planned an excuse for Joseph, for under the law of the king he could not detain his brother unless God so willed. We raise the status of whom We please. Over every man of knowledge there is one more knowing." 12/76 The title 'king' is used in the Qur'an to refer to various monarchs, including the ruler who figures in the story of Yusuf but the title 'Pharaoh' is applied exclusively to the monarch of Khemet/ Egypt during the lifetime of Musa. This brings me the overstanding that the land to which Yusuf was taken and to which his father and brothers later came to is called in the Qur'an 'Khemet/Egypt' in Surah 12/21 "He that bought him, being of Egypt, said to his wife, 'Give him goodly lodging, and it may be that he will profit us, or we may take him for our own son.' So We established Joseph in the land, and that We might teach him the interpretation of tales. God prevails in His purpose, but most men know not."

"Later, when they presented themselves before Joseph, he drew his parents to him- he said, Welcome to Egypt: you will all be safe here, God willing-" 12/99 Also the land which Musa lived is also called 'Khemet/Egypt' in Surah 10/87 "We revealed to Moses and his brother: House your people in Egypt and make these houses places of worship; keep up the prayer; give good news to the believers!" "Pharaoh proclaimed to his people, My people, is the Kingdom of Egypt not mine? And these rivers that ow at my feet, are they not mine? Do you not see?" 43/51 In the Qur'an there is an ayat in which one of Pharaoh's people who believed Musa addressed his people: "Yusuf came to you before with clear signs, but you never ceased to doubt the message he brought you. When he died, you said, Allah will not send another messenger. In this way Allah leaves the doubting rebels to stray-" 40/34 This ayat makes it clear that Khemet/Egypt which Yusuf and his family entered was the same Khemet/Egypt of Pharaoh at the time of the commission of Musa. A question that should be asked is why does the Qur'an make this clear cut distinction between 'Pharaoh' and 'King' of Khemet/Egypt? This is a reference to a fundamental difference between the monarch who was contemporary to Yusuf and that who was comtemporary to Musa. Pharaoh is the term which is charateristic to those native monarchs who ruled Khemet/Egypt for some 3000 years so the fact that the king who was contemporary to Yusuf was not called 'Pharaoh' reflect the fact that this king did not belong to the class of those 'Pharaohs'. Most likely this 'king' was one of the Semitic Hyksos kings who were not related ethnically to the Egyptians this fundemental difference is often neglected by the researchers who studied the Qur'an. In the Qur'an there is other evidence that Yusuf lived in the eastern Delta when it was under the control of the Hyksos. This evidence comes from the story of Musa when Musa showed two miracles to Pharaoh, the latter accused him and his brother Harun of intending to drive the people out of their land: "So We showed him all Our signs, but he denied them and refused, He said, Have you come to drive us from our land with your sorcery, Moses?" 20/56-57 "They said, These two magicians desire by their magic to expel you from your land and abolish your most excellent way of life," 20/63

"So Moses threw down his staff and- lo and behold!- it became a snake for everyone to see. Then he drew out his hand and- lo and behold!- it was white for the onlookers to see. Pharaoh said to the counsellors around him, This man is a learned sorcerer! He means to use his sorcery to drive you out of your land! What do you suggest? " 26/32-35 "He wishes to drive you away from the land. So what do you advise?" 7/110 So here we have 'land' mentioned in the above ayats which makes it clear in another ayat after seeing the miracles of Musa, Pharaoh aksed him to prove the superiority of his miracles by competing with the best magicians that he would gather from various Egyptian cities. When the magicians lost the contest and witnessed themselves what they knew for sure could not have been magic of which they were the experts at, they declared their submission of the call of Musa. This made Pharaoh accuse Musa and Harun of wanting to drive the people out of the land to the magicians as well: "The sorcerers fell to their knees. and said, We believe in the Lord of the Worlds, the Lord of Moses and Aaron! but Pharaoh said, How dare you believe in Him before I have given you permission? This is a plot you have hatched to drive the people out of madnati (this city)! Soon you will see:" 7/120-123 So we have from the above ayat that Surah 7/123 that madnati (this city), and this indicates clearly a particular city. We know from Surah 26/36 and Surah 7/111; 6/4-5 that the magicians were sought from various cities; so the word 'city' in the above ayat could not have been equivalent to the whole of the country which would be upper/lower Khemet/Egypt which consisted of a number of cities. Musa simply asked Pharaoh to allow him to take Israelites and leave Khemet/Egypt so this begs the question of why would Pharaoh and his chiefs think of this accusatioin that Musa and Harun and later the magicians as well of all planned to drive the inhabitants of 'the city' out of it? So this brings us back to the Hyksos which tells us about the city that Pharaoh and his chiefs were talking about is Pi-Ramesse which is the same city where Musa and Harun met him and where the contest with the magicians took place. This was the same city that was built on the same site of Avaris, the one day capital of Hyksos. Avaris: The Capital of the Hyksos : Recent Excavations Avaris was a Canaanite city on Egyptian soil, situated in the eastern Nile delta, and linked with the Levant by routes across Sinai. The site of the ancient town lies beside the modern village Tell el-Dab'a, where Bietak has been directing excavations since 1966.

The first Egyptian settlement was founded in the 12th dynasty by King Amenemhat I (1963-1934 BC) and shortly afterwards a workers' town was established at the site. Canaanite occupation of the area commenced in the later part of the 12th dynasty, and subsequently expanded until Avaris became a major city, among the largest in Egypt. It served as the capital of the so-called Hyksos kings who dominated Egypt for over a century, until expelled at the beginning of the 18th dynasty. The excavations carried out by Bietak and his team from the Austrian Archaelogical Institute have helped to reveal the history of this important urban centre, and have rescued its houses, graves, palaces and temples from obscurity. Pharaoh did not believe Musa when he told him that he wanted to take the Israelites out of Khemet/Egypt for good. Pharaoh believed that this was only the first step of a re-run of a disturbing episode of history when the Semitic Hyksos from the east took over the eastern Delta. He had the notion of believing Musa would take the Israelites out simply to use them as a nucleus to build around it an army of Semitics to invade Lower Khemet/Egypt to re-establish the Semitic kingdom again in the city that is now Pi-Ramesse. Does this has anything to do with Yusuf in the place where he settled? Remember, Pharaoh would not have thought about this scenario had the people involved in musa's request had not been Israelites. Hence, could it be very obvious to Pharaoh that he knew that the Israelites were the descendants of those forefathers who settled in the eastern Delta and built strong relations with the Hyksos? They also knew of Yusuf quite well as the Quranic ayat relates: "Yusuf brought you the Clear Signs before, but you never stopped doubting what he brought to you to the extent that when he died, you said, Allah will never send another Messenger after him. That is how Allah misguides those who are unbridled and full of doubt." 40/34 So its a good overstanding that Pharaoh's assumptions about the ultimate purpose of the mission of Musa: " So We showed him all Our signs, but he denied them and refused, He said, Have you come to drive us from our land with your sorcery, Moses?" 20/56-57 Pharaoh believed the Musa wanted to drive them from their land this only represents and indicates that Yusuf and the early Israelites lived in the eastern Delta when it was under the control of the Hyksos. Another clue that Yusuf was in the eastern Delta was the reference to the 'storehouses of the land' relating to us in Qur'an. When the king released Yusuf unique abilities being able to interpret dreams and the king wanted to honor him Yusuf asked him to put him in charge of the storehouses of the land.

This is another strong indication that Yusuf lived in the Delta part of Khemet/Egypt as it is now well known from ancient Egyptian documents that the fertile Delta was often a sought of destination at times of famine even by people from outside of Khemet/Egypt. The Biblical Scripture tells us that when Jacob and his family migrated from Asia to Egypt, they were settled in "the land of Rameses" and that they became property owners there (Genesis 47:11, 27). Eventually, the Israelites were used as slave laborers to build the city of Rameses (Exodus 1:11), and when they left after 430 years (Exodus 12:40), they departed from Rameses (Exodus 12:37). From these references, we can conclude that the Israelites spent the years of the Egyptian Sojourn in and around Rameses. The name Rameses actually comes from a later period than the Israelite Sojourn. It was the name given to a city built by Rameses the Great (Rameses II) in the eastern Nile Delta in the 13th century BC. This more familiar name was then used retrospectively by later scribes when copying the Biblical texts. Although the location of Rameses was in dispute for some years, that dispute has now been settled. We not only know where Rameses was located, but we know much about the history of the ancient site. Since 1966, extensive excavations have been undertaken there under the direction of Manfred Bietak of the Austrian Archaeological Institute, Cairo (for previous reports, see Shea 1990: 100103; Wood 1991: 104-106; Aling 1996: 20-21). It is possible that Prof. Bietak may have, for the first time, found physical evidence for the presence of the Israelites in Egypt. Archaeology uncovers the history of the land of Rameses Ancient Rameses is located at Tell el-Daba in the eastern Delta, approximately 100 km northeast of Cairo. In antiquity, the Pelusiac branch of the Nile flowed past the site, giving access to the Mediterranean. In addition, the town lay on the land route to Canaan, the famous Horus Road. Thus, it was an important commercial and military center. We can divide the history of the site into three periods: pre-Hyksos, Hyksos and post-Hyksos. The Hyksos were a Semitic people from Syria-Palestine, who took up residence in the eastern Nile Delta and eventually ruled northern Egypt for some 108 years, ca. 1663-1555 BC (15th Dynasty).[1] Jacob and his family arrived in Egypt around 1880 BC, based on an Exodus date of ca. 1450 BC. That was in the pre-Hyksos period when the name of the town was Rowaty, "the door of the two roads" (Bietak 1996: 9,19). In the 14th Dynasty, toward the end of the 18th century BC, the name of the town was changed to Avaris, "the (royal) foundation of the district" (Bietak 1996:40). When the Hyksos later established their capital there, they retained the name Avaris. It was probably the Hyksos rulers who forced the Israelites to build the store cities of Pithom (= Tell el-Maskhuta) and Rameses (= Tell el-Daba = Avaris) (Exodus 1:11). When Rameses II rebuilt the city in the 13th century in

the post-Hyksos period, and long after the Israelites had left Egypt, the name was changed to Rameses. Bietak may have, for the first time, found physical evidence for the presence of the Israelites in Egypt. It is the right culture in the right place at the right time. The earliest evidence for Asiatics at Rowaty (the city that later named Rameses) occurs in the late 12th Dynasty (mid 19th century BC). At that time a rural settlement was founded. It was unfortified, although there were many enclosure walls, most likely for keeping animals. The living quarters consisted of rectangular huts built of sand bricks (Bietak 1986: 237; 1991b: 32). It is highly possible that this is the first material evidence of Israelites in Egypt. It is the right culture in the right place at the right time. The Egyptian word Hyksos means foreign rulers. In common usage, however, the term is used to refer in general to the Asiatics who settled in the eastern Delta of Egypt in the Second Intermediate Period. The dates for Hyksos rule are not known precisely. Those used here are based on the following: Expulsion of the Hyksos in approximately the 15th year of Ahmose (Bietak 1991b: 48) A total of 108 years for the rule of the Hyksos according to the Turin papyrus (Bietak 1991b: 48) The chronology of Wente and Van Siclen for the 18th Dynasty (Wente and Van Siclen 1977:218). This chronology gives a death date for Tuthmosis III of 1450 BC, which correlates with the Biblical date for the Exodus. According to Scripture, the Pharaoh of the Exodus perished in the Yam Suph (Exodus 14:5-9,18,28; 15:4,7; Psalm 106:9-11; 136:15), therefore, we correlate the date of the Exodus with the death date of the Pharaoh of the Exodus. The chronology of Wente and Van Siclen also incorporates the low date of 1279 BC for the accession of Rameses II accepted by most scholars today. In the 14th Dynasty, toward the end of the 18th century BC, the name of the town was changed to Avaris, "the (royal) foundation of the district" (Bietak 1996:40). When the Hyksos later established their capital there, they retained the name Avaris. It was probably the Hyksos rulers who forced the Israelites to build the store cities of Pithom (= Tell el-Maskhuta) and Rameses (= Tell el-Daba = Avaris) (Exodus 1:11). When Rameses II rebuilt the city in the 13th century in the post-Hyksos period, and long after the Israelites had left Egypt, the name was changed to Rameses. http://www.san.beck.org/EC4-Egypt.html

Yusuf established a very large and organized grain storage system in the eastern Delta. Also to bring to mind to reference that Ramesses II built his store cities in Pi-Ramesse which itself was built on the same site of ancient Avaris where Yusuf would have established his storehouses. Third king of the 19th dynasty of Egypt, whose reign (1279-13 BC) was the second longest in Egyptian history. In addition to his wars with the Hittites and Libyans, he is known for his extensive building programs and for the many colossal statues of him found all over Egypt. Ramses' family, of nonroyal origin, came to power some decades after the reign of the religious reformer, Akhenaton (Amenhotep IV, 1353-36 BC), and set about restoring Egyptian power in Asia, which had declined under Akhenaton and his successor, Tutankhamen. Ramses' father, Seti I, subdued a number of rebellious princes in Palestine and southern Syria and waged war on the Hittites of Anatolia in order to recover those provinces in the north that during the recent troubles had passed from Egyptian to Hittite control. Seti achieved some success against the Hittites at first, but his gains were only temporary, for at the end of his reign the enemy was firmly established at Kadesh, on the Orontes River, a strong fortress defended by the river, which became the key to their southern frontier. During his reign Seti gave the crown prince Ramses, the future Ramses II, a special status as regent. Seti provided him with a kingly household and harem, and the young prince accompanied his father on his campaigns, so that when he came to sole rule he had already had experience of kingship and of war. It is noteworthy that Ramses was designated as successor at an unusually early age, as if to ensure that he would in fact succeed to the throne. He ranked as a captain of the army while still only 10 years old; at that age his rank must surely have been honorific, though he may well have been receiving military training. Because his family's home was in the Nile delta and in order to have a convenient base for campaigns in Asia, Ramses built for himself a full-scale residence city called Pi-Ramesse (House of Ramses; biblical Raamses), which was famous for its beautiful layout, with gardens, orchards, and pleasant waters. Each of its four quarters had its own presiding deity: Amon in the west, Seth in the south, the royal cobra goddess, Buto (Wadjet), in the north, and, significantly, the Syrian goddess Astarte in the east. A vogue for Asian deities had grown up in Egypt, and Ramses himself had distinct leanings in that direction. http://www.thelatinlibrary.com/imperialism/notes/ramses2.html Another piece of evidence is that the Israelites must have entered Khemet/Egypt during the Hyksos period and settled in that part of Khemet/Egypt that was under the latter's control is found in Surah 5/20 "And when Moses said to his nation: "You my nation mention/remember Allah's blessing/ goodness on you when He put/created between you prophets, and He made you kings, and he gave you what he did not give anyone from the creations altogether/(universes)"

This reminder of Musa to the Israelites occured after the Exodus, which means that Allah made the Israelites 'kings' during their sojourn in Khemet/Egypt. But since it is overstood that the Israelites attainted any prominent posistion in Pharaonic Khemet/Egypt which was always a hostile land to foeigners, this would have occurred in Lower Khemet/Egypt. The Qur'an tells us that the king granted Yusuf his request and put him in charge of the storehouses of the land. This would have been a high position in the administration of the fertile eastern Delta whose help with food provision was sought by people from inside and outside of Khemet/Egypt. Later on more than seven years during their second and third visit to Yusuf, the Qur'an states that Yusuf brothers failed to recognize Yusuf addressing him with the title of 'al-Aziz'. They addressed him with 'al-Aziz' first when they pleaded to him to detain one of them instead of their youngest brother whom Yusuf arrested after accusing him of robbery in a deliberate plan worked out by Yusuf with the cooperation of his young brother himself in Surah 12/78 "They said: Aziz! verily he hath a father, an old man very aged; So take one of us in his stead; verily we behold thee to be of the well-doers." The second time they called Yusuf 'al Aziz' was when they came back to him asking for further food, hiding the real aim of their visit which was to request the release of their brother in Surah 12/88 "And when they entered unto him, they said: O Aziz! distress hath touched us and our household, and we have brought poor goods, wherefore give us full measure, and be charitable unto us; verily Allah recompenseth the charitable." So it seems that al Aziz was not simply the title of the keeper of the storehouses, the position Yusuf occupied immediately after leaving prison. It was rather a position of higher authority which Yusuf would have been promoted to later on and to which he annexed the office keeper of the storehouses. ` Now the Qur'an tells us explicitly that Yusuf became al Aziz and was in charge of the storehouses throughout the country, and wile this position was of consiberable authority there is no explicit statement that Yusuf became a king so what is the relevancy of Musa reminding the Israelites of how Allah made them kings in Surah 5/20 "Remember when Moses said to his people: "O my people, remember the favours that Allah bestowed on you when He appointed apostles from among you, and made you kings and gave you what had never been given to any one in the world." Now the Qur'an provides us with an answer to this inquiry in the following ayat which include a description of the entry of Ya'qub/Jacob and his extended family into Khemet/Egypt as well as the thanks-giving prayers of Yusuf:

"Later, when they presented themselves before Joseph, he drew his parents to him- he said, Welcome to Egypt: you will all be safe here, God willing- He seated his parents by his side on the throne; and they fell down before him in homage. "O my father," said Joseph, "this is the meaning of my earlier dream. My Lord has made it come true. He was gracious in getting me out of the prison, and bringing you out of the desert to me after the discord created by Satan between me and my brothers, for my Lord is gracious to whomsoever He please. He is indeed all-knowing and all-wise. My Lord! You have given me authority; You have taught me something about the interpretation of dreams; Creator of the heavens and the earth, You are my protector in this world and in the Hereafter. Let me die in true devotion to You. Join me with the righteous." 12/99-101 The ayat tells us Yusuf raised his parents to the 'throne' and that he thanked his Lord for giving him 'a share of kingship'. The Qur'an makes it quite clear tha the sojourn of the Israelite in Khemet/Egypt must have begun in the Delta region of Khemet/Egypt when it was under the reign of the Hyksos. After Yusuf was released from jail by the king and had been in charge of the storehouses for at least seven years which is the number of the years of abundant harvest when his brothers came asking for provisions sometime during the next seven years of famine. As for Ya'qub's entry into Khemet/Egypt this occurred even later after the third visist of Yusuf's brothers to Khemet/Egypt. It is obvious therefore that the entry of Ya'qub into Khemet/Egypt must have the reign of the first king Sheshi lasted 13 or 23 years, Ya'qub's entry into Khenet/Egypt must have occurred either in the last years of the rule of Sheshi or much more likely during the reign of the scond king of the Hyksos, Yaqubher who ruled for 8 or 18 years. And given that the beginning of the Hyksos rule is set to about 1663 BCE, Ya'qub's entry into Khemet/Egypt was then roughly around 1643 BCE. Maaibre Sheshi was a pharaoh of Egypt during Egypt's fragmented Second Intermediate Period. Sheshi is difficult to precisely place chronologically. While he is usually described as the founder of the 15th dynasty, this suggestion does not appear tenable since the early Hyksos kings such as Sakir-Har and Khyan are known to have adopted the title heka-khawaset. Khyan only used a prenomen in the second half of his reigna practice which was followed by his successor Apophis. In contrast, Sheshi always used a prenomen according to his seals. The Danish Egyptologist Kim Ryholt has suggested that Sheshi was actually a 14th Dynasty Asiatic kingsuch is the degree of confusion over his timeline during the Second Intermediate Period. The section of the Turin King List dealing with this complex period of Egyptian history is badly damaged and Sheshi's origins and timeline within the Second Intermediate period is uncertain. Sheshi's throne name, Maaibre, means 'Seeing is the heart of Re'. He is well known from more than 300 seals and seal impressions made during his reign. According to Ryholt's 1997 book, Sheshi is attested by 396 seals alone which is 3 times higher than the next highest figure of

123 seals for Yakbim Sekhaenre who is another Asiatic ruler in Egypt whose precise dynasty or timeline is unknown. http://en.wikipedia.org/wiki/Sheshi other sources: History Testifies to the Infallibility of the Quran: Early History of the Children of Israel by Dr. Louay Fatoohi