Ramses II, Pharaoh Moses, with religious, astronomical and historical evidence

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Written by Engineer/ Mohamed Abdel Razek Gowaili

This article summarises my book (Pharaoh’s Trial Is Ramses II Pharaoh Persecution and Exodus?)

The case of (Pharaoh Moses) and the search for his historical personality will remain the first issue in the issues of linking the stories of the prophets as they came in the holy books (the Qur’an, the Torah and the Bible) and what was written in the pages of ancient history. I am almost certain that tens of thousands of books, articles, and television and radio programs addressed that issue without reaching results that the researcher would be comfortable with. The real problem lies in answering this question, which in turn branched into two questions: Who is the Pharaoh of Moses? Is it two of the pharaohs, the Pharaoh of persecution and the Pharaoh of the Exodus, as all the interpreters of the Torah said because there is a paragraph in the Book of Exodus that mentions that the King of Egypt died when Moses was in Midian (Exodus 2:32)? Or is he one Pharaoh, as the majority of Islamists have said, since the word (Pharaoh) came in the Qur’an 74 times in 67 Qur’anic verses, all of which mean that the Pharaoh of Moses, who raised Moses as a child, is the same one whom the Prophet Moses, peace be upon him, faced after God assigned him with the message While returning from Madian, this Pharaoh drowned? And that when I reviewed the story of the Prophet Moses with Pharaoh as it came in the sacred books, I found that the historical character of Pharaoh Moses must apply to him 15 (fourteen essential conditions), so I resorted to the Qur’an and its interpretations, where I immersed eagerly in the depths of the verses that dealt with the story of Moses with Pharaoh and soon found a key It is unique to arrive at the character of Pharaoh Moses in a Quranic verse, which is in the saying of the Highest on the tongue of Moses, addressing Pharaoh and his people: “He said, “Your appointment is the Day of Adornment, and that the people shall gather for sacrifice.” Breaking the Gulf, which are the statements that I analyzed and rejected all of them because they do not agree with the Almighty’s saying: “So the sorcerers were gathered for the times of a known day.” Poets 38 and for other reasons.

Then I signed a narration by Ibn Abbas that it was the day of Nowruz according to the Egyptians, and it was the day of Ashura. It was Saturday, so I analyzed these convergent narrations on their annual date in Egypt and found that the narration of Ibn Abbas is the most correct and closest to the meanings of the day of adornment. Tut) and agreed on the 10th of Muharram and agreed on Saturday and converting this day into the Gregorian date will inevitably lead us to know the personality of this Pharaoh, because we will reach the year in which the day of decorations was, so we will know who determined which Pharaoh was ruling Egypt at that time and during seven consecutive months of delicious imprisonment in a hermitage The research was able to solve this very difficult astronomical issue, as it came to the conclusion that this day did not happen in the life of mankind except once, which is on Saturday, July 10, 1266 BC, which is the time of Ramesses II’s rule for sure, so I fulfilled the first condition for accusing Ramses II of being the Pharaoh of Moses, who is :

1 – That he was the Pharaoh or the king who faced the Prophet Moses, peace be upon him, on the Day of Zina, to agree with the narration of Ibn Abbas and some of the Companions about the date of Zina (Zayn Day = the first of their star year + Ashura Day + Saturday) in terms of astronomical calculation.

Then I took another hard and delicious journey, riding my astronomical calculations, aiming to arrive at the date of the sinking of Pharaoh Moses, which was also associated with the Ashura day, in which the famous Ashura hadiths came, and the day of the Exodus of the Children of Israel that preceded it with the barley omens and the beginning of spring according to the Torah. April 1227 BC. This date corresponded to the date of the death of Ramses II to a large extent, and thus fulfilled the second condition for our accusation that Ramses II was the Pharaoh of Moses, which is: 2- That the date of the death of Pharaoh Moses correspond to the astronomical calculation of the day of Ashura, in which Pharaoh drowned, to conform to the hadiths of the Prophet about The day of Ashura, which we followed in the story of the Exodus as it came in detail in the Torah after the Exodus of the Children of Israel on the 15th of the Hebrew lunar month Nisan (Number 33:3) in the beginning of spring and the drowning of Pharaoh on the tenth day of the following lunar month (Hebrew May), which must have coincided with The day of Muharram 10 (Islamic Ashura) so that it corresponds to the hadiths of the Prophet about the day of Ashura, and that there is a day in the life of the Messenger of God in Medina that coincides with the day of Ashura (10 Muharram) with the date of the drowning of Pharaoh (May 10 the Hebrew) astronomer to agree with the authentic hadiths of the Prophet about the day of Ashura, because of which Muslims fast.

I transferred these two dates to the Hijri calendar, so the first (the Day of Decoration) coincided on the 10th of Muharram 1945 before the Hijrah and the second (the day of the sinking of Pharaoh) on the 10th of Muharram 1905 before the Hijrah, meaning that there are 40 Hijri years between them. The narrations of many companions and the sayings of many interpreters that the period from the day of adornment until the day Pharaoh drowned is forty years, which coincided with the last forty years of the life and rule of Pharaoh Ramses II, which was completely devoid of his great deeds of wars, constructions and treaties because he was preoccupied with the nine verses that punished him, god, as he came in the Qur’an or the ten plagues as it came in the Torah, thus fulfilling the third condition for our accusation that Ramses II is the Pharaoh of Moses, which is: 3- That the last 40 years of Pharaoh’s life be almost devoid of any major or great deeds due to his preoccupation with the nine verses (Al-Isra’ 101) or the plagues The ten (Exodus chapters 7:11), which were in the last 40 years of his life, and are agreed upon by the majority of Islamic commentators. It is between Pharaoh’s saying: “What?

I died for you from a god other than me.” And his saying: “I am your Lord, the Highest” is forty years between them

In the book, we proved that the Prophet Moses, peace be upon him, was born when Pharaoh Ramses II was co-ruling with his father, Pharaoh Seti I, in the first period of Seti’s rule, which historians differed over its period between 14: 55 years, when Ramses II was supervising the construction of the capital, Barramses, and mocking the children of Israel. During its construction, and when his mother threw him into the sea, he went to the palace of Pharaoh Ramses II. His wife, Asiyah bint Muzahim, adopted him, so Ramses II raised him in his palace until the Prophet Moses reached his maturity and level (between 12:30 years). He killed the Egyptian and fled to Madyan, where he spent ten years (may reach to 28 years old) during which Pharaoh Seti I died, and Ramses II, who had dominated the country, persecuted the children of Israel in his hard work, and claimed divinity, saying to his people: “I have not taught you from a god other than me.” Israel, in which the Prophet Moses, peace be upon him, faced Pharaoh Ramses II for 40 years, during which God punished Pharaoh Ramses II with the nine verses or the ten plagues for rejecting God’s message. Yassin II) in his soldiers, saying: “I am your Lord, the Highest” to urge them to chase after the Children of Israel, but God drowned him at the end of the chase. Thus, we have fulfilled two important conditions out of the 15 conditions in which we accuse Ramses II of being the Pharaoh of Moses. They are conditions 4 and 5: 4 – That a pharaoh remained in Egypt for more than 80 lunar years (= 77 solar years) because the Prophet Moses when He came out of Egypt at the age of 80 years (lunar according to the calendar of the Children of Israel at the time) to conform to a paragraph in the Torah (Exodus 7:7) and the accounts of Islamic historians (Tabari – Ibn al-Athir – Ibn al-Wardi and others), which means that Pharaoh Moses died at an old age of over ninety or cent of his age. 5- That the Pharaoh who faced Moses from the birth of Moses until Pharaoh drowned on the day Moses went out with his people was one Pharaoh. It came in the Torah (Exodus 2:23) that might explain the presence of two pharaohs in the life of Moses.

We also found that there is a miraculous Qur’anic Numerically in verse: “Today would preserve Bbdnk to be those behind the verse though many people heedless of Our Signs” Younis 92 miracles in the word (verse) which is that the number of verses which mentioned the word (Pharaoh) in the Holy Quran It is 67 verse, and if we search for the importance of this number (67) in the life of Pharaoh Ramses II, we will find that it is equal to the number of years that Pharaoh Ramses II ruled for Egypt alone, which was agreed upon by almost all Egyptologists and ancient Egyptian history .. and that this is the meaning of the (verse) It is the sign or emirate that has been hidden from many people, but it has now appeared when we know the history of ancient Egypt after deciphering the Pharaonic language in the 19th century by the French scientist Champollion. In this way, we fulfilled the sixth condition for accusing Ramses II of being the Pharaoh of Moses, which is: 6- That there should be miraculous scientific evidence in the Almighty’s saying: “So that you may be a sign for those behind you, and that many people are unaware of Our signs” (Yunus 92) agrees with this Pharaoh because that is the real concept of the Almighty’s saying “that you may be a sign for those behind you.”

By searching in the honourable prophetic hadiths, we found a hadith that mentions that the name of Pharaoh Musa is (Al-Walid) and that there are many pharaohs called (Al-Waleed), which is: There will be in this nation a man who is called al-Walid, who is worse for this nation than Pharaoh for his people.” Sheikh Ahmed bin Muhammad al-Amoudi al-Ghamdi, the master of hadith, may God preserve him, came out in which he traced the methods of this hadith and judged it to be improved. The Egyptian Dar al-Fatwa also asked about the degree of this hadith, so they improved it. The ruling of the good hadith is to invoke it as the correct one according to the majority and the Egyptian Dar al-Iftaa. Moses) the first and second and (Thoth – Moses) the first until the fourth and (Ra – Moses) the first until the eleventh or twelfth, and there is also the Pharaoh Kamos (Ka – Moses) and the branch n Amunmos (Amon – Moses) and knowing the meaning of the name Moses (or Messa) or miss or messis) according to the hieroglyph writing Yafia we find that it means (born or newborn), which means that there is (19:20) a pharaoh whose name is in Arabic (Al-Walid) and that one of them is Pharaoh Musa, which is what we have come to know that he is Pharaoh Ramses II. Not only that, but the Prophet also confirmed with this honourable hadith that the word (Pharaoh) is a nickname and not a scientific name because he mentioned the word (Pharaoh’s), which is the plural of the word (Pharaoh) and grammatically the name is not plural. It was also confirmed by Pastor Ibn Sa’idah Al-Ayadi, a wise preacher and poet of the pre-Islamic era. It was one of the monotheists on the religion of Abraham and Ismail. He died in the year 600 AD. Before the Messenger was sent by: 10 years and 22 years before the Hijrah, and he died at the age of 600 (?) and a contemporary of the Messenger of God before his resurrection

He met him in Souk Okaz and said in one of his famous sermons in Souk Okaz: “Oh, Iyad! Where are the fathers and grandfathers? And here we find Pastor bin Saeda who combined (Pharaoh) with (Pharaohs) and defined them with: (Al), and this also means that (Pharaoh) is a nickname and not a scientific name. Rather, we found Qais complete his sermon, saying: “Where is it built, built, decorated and we find? Where? Whoever transgresses and oppresses and gathers and becomes conscious and says, “I am your Lord, the Highest”? .. What is interesting is that al-Tabari (224 AH – 310 AH) in his history mentioned the name of Pharaoh Musa, who is Al-Waleed bin Musab.. ((Tarikh al-Tabari (part 1/pg. 231)) and so did Al-Ya’qubi (died in 284 AH) where he mentioned the same name.. ((Tarikh Al-Ya’qubi (Part 1 / pg. 33)).. he mentioned the same name Al-Maqrizi (764 AH – 845 AH), who was nicknamed the dean of Egyptian historians in the Middle Ages, and Ibn al-Atheer mentioned the same name. Ibn Abd al-Hakam, the Egyptian historian (187 AH – 257 AH), also said: ((Ibn Abd al-Hakam – Fattouh Egypt and Morocco – p. 29)) and he mentioned the same name Ibn al-Wardi in my history (pg. 48), as did al-Yaqubi (died in 284 AH), where The same name was mentioned (Al-Yaqubi – Tarikh al-Yaqubi – Part 1- pg. 33) and the same name was mentioned by Abu Ishaq al-Thalabi, who died in 427 AH, (Abu Ishaq al-Thalabi – Stories of the Prophets named Majalis brides – p. 229) The same name was also mentioned in 32 books of interpretation of the Qur’an In all the ancient and modern schools of interpretation, and by analyzing the name of Al-Waleed bin Musab We found that: Ramses = Al-Waleed, as we have said. As for the name Musab, according to what was mentioned in the Arabic language collectives, it is the stallion from every animal and from the camels that do not ride or touch, and if we search for the name of Seti (Abu Ramses II), it is a compound name from the word. Set “wea’ of lineage (Siti) and its meaning attributed to the god “Set”, the God of evil. (Saleem Hassan – Ancient Egypt – Part VI – pg 28) And the god Set was portrayed by the Egyptians in the form of a muscular male human with the head of a strange animal that resembles the head of a camel or a dog with a flattened ear. A leg and a straight tail were extending upwards. Who can ride an animal with such descriptions?

This makes there is a great similarity between the form of the god Set to which Seti I is attributed and the name (Musab), which makes us strongly imagine that Arab historians have Arabized the name (Ramses Ibn Seti) with (Al-Walid Ibn Musab).

We also proved that some commentators gave the name to Pharaoh with (Qaboos bin Musab bin Muawiyah) also applies to (Ramses II Ibn Seti I, Ibn Ramses I), because according to the Arabic language dictionaries (Al Qaboos: the beautiful man with a beautiful face and a beautiful colour). – Qabas material) and Ramses II is famous in the history books that he was graceful in his youth and blond and was the most beautiful boy of his time. As for Musab, we have previously compared him to his father’s name, Seti, and he found Pharaoh (Sawiya). Ramses II’s grandfather is (Ramses I), the origin of the 19th Pharaonic dynasty. The following are pictures for comparison between them in terms of form:

Thus, we established the seventh essential condition of Pharaoh Moses, which is: 7- That the name of this Pharaoh, after its Arabization in Arabic, be (Al-Walid), as the Messenger of God mentioned in an authentic hadeeth to him (He was born to my brother Umm Salamah, the husband of the Prophet, may God bless him and grant him peace, so they named him Al-Walid, so the Prophet said: You named him By the names of your pharaohs so that in this nation there will be a man called Al-Walid who is worse for this nation than Pharaoh for his people), and his name should also be Al-Waleed bin Musab or Qaboos bin Musab bin Muawiyah as it came in many interpretations so that all these names apply to him after Arabizing his name in their ways at the Arabs.

Then we collected the formal characteristics of the Pharaoh of Moses as mentioned by the companions of the Messenger of God in their narrations from the Pharaoh of Moses, where they said: He was short, bald, bald, and emaciated. Moses and the Prophet of God, Aaron, were described as being tall, and that Ramses II was bald, and that the top of his nose was prominent (=Akhines). Only the incisor No. 11 and No. 13 of it remain, which means that Ramses II was an athar (Thethram: a broken tooth out of its origin, or a tooth from the folds and quatrains, or specific to the fold.

Thus, we proved the eighth condition for our accusation that Ramses II is the Pharaoh of Moses, which is:

8- The description of Pharaoh that he was short, bald, ashram and slender, to be consistent with the narrations I collected from the companions of the Messenger of God who described Pharaoh when he drowned with these descriptions.

Then we examined Pharaoh Ramses II’s claim to deity. We found that since Pharaoh said as it came in the Qur’an: “I have not known to you from a god besides me,” on the Day of Adornment in the year 27 of Ramses’ reign, as we found out after spending more than 13 years participating in his father, Seti the First in power. Alone, ruling for 67 years after the death of his father, Seti I. We searched the historical references and found that Ramses II had passed through them in the gradual stages of deification, starting with his claim that he was the son of the god Ra, the son of the god Amun, and the son of other local and imported gods. He begged the gods to give birth to sons, then he evolved and became equal to them. All of them are in divinity, then he developed and denied the divinity of Ra and Amun and any other god besides him and deified himself under the name (the goddess of Ramses), as Ramses numbered the ideological aspects of his person embodied in my symmetry.

His giant, high, and the worship of Pharaoh Ramses II spread from the beginning of the category of guards and soldiers to all different classes of people, as the Egyptologist mentioned Kent A Kitchn and in worship in temples makes his giant statues the kiss of the masses, and thus made the Egyptians believe that all their temples are places built for the worship of Pharaoh Ramses The second, and this means that they considered him the greatest God of Egypt (History of Egypt – James Henry Breasted – p. 437).

Finally, Ramses II made his giant statues a memorial for the masses in his major cities at the end of his life.

Thus, we fulfil the ninth condition:

9- That this Pharaoh had claimed divinity over his people directly to be consistent with what God Almighty said in the Noble Qur’an in his saying on the tongue of Pharaoh: “I have not known to you from a god other than me” Al-Qasas 38 and his saying: “I am your supreme lord” (Al-Naza’at 24).

Then we reached the woman who raised Moses when she was young and believed in him in a messenger. Pharaoh tortured her until she died as a martyr, and she is the wife of Pharaoh, who was mentioned in the Qur’an in two verses (Al-Qasas 9 and 11) and which the Messenger of God, may God bless him and grant him peace, called in his hadiths as Asiyah bint Muzahim. It was mentioned in the Book of Exodus that she is the daughter of a Pharaoh named Moses. We reached her historical figure among the 11 famous wives of Ramses II in antiquities and historical references, after we set for her 12 conditions that we extracted from Quranic verses, prophetic hadiths, companions’ narratives and the Torah. This woman fulfilled these 12 conditions. She is the second wife of Ramses II (Est Nefert = Esah Nefera), the daughter of Pharaoh Hor Moheb and the wife of Pharaoh Ramses II. In the first period of his participation in his father’s rule, Siti was married to Ramses. With the Prophet’s hadith and the Torah describing the personality and name of that woman, and thus we fulfilled the tenth condition (and details in the book):

10- That Pharaoh had a wife whose name after his Arabization was Asiyah bint Muzahim (as the Messenger of God called her in an authentic hadith) who continued to be infallible for more than 40 years because she was Pharaoh’s wife before Moses’ birth, and she continued to be Pharaoh’s wife beyond the day of decoration when Moses was 40 years old and died In the life of this Pharaoh as understood from the Holy Qur’an and the possibility that she was the daughter of Pharaoh (the possibility of a daughter of a previous pharaoh) as in the Torah (Exodus 2: 5-6).

Then we reached the historical personality of Minister Haman, who was mentioned in 6 Qur’anic verses that he was a minister to Pharaoh and his partner in infidelity. At that time, and when Seti the First died, and Ramses was the sole ruler, he continued as a minister in southern Egypt, and his attachment to Ramses increased. He was accompanying him almost permanently in his capital, Ramses, in the north. The south was responsible for the army in the south to confront the enemies of Egypt in the south. He was responsible for building monuments in the south in favour of Ramses. Ramses assigned him the position of the high priest of the God Amun (whose job title was Haman, according to what Professor Raouf Abu Saada mentioned in his book Al-Ilm Al-Ajami in the Qur’an and others) in In the 27th year of Ramses’ reign (the Day of Adoration = the 27th year of Ramses’ reign) perhaps to ensure the loyalty of the priests of the god Amun to him on the Day of Adornment when the magicians of Pharaoh confront the Prophet Moses in front of the Egyptian people with all their sects, then Ramses deposed him from all His work in the year 31 of the reign of Ramses for his failure to re-erect one of the giant edifices of Ramses after it was destroyed until he died in the year 34 of the reign of Ramses. Thus, we fulfilled the 11th condition for accusing Ramses II of being the Pharaoh of Moses, which is:

11- That Pharaoh has a minister whose name or title is Haman, and he is a commander of the soldiers. He has a relationship with construction and reconstruction. He had continued to be close to Pharaoh for more than 40 years from before the birth of Moses, even after the day of decoration by several years after he finished building the edifice.

Then we searched for the last gigantic edifices built by Ramses in his life and then destroyed in his time (as Al-Suddi said in his interpretation, and Al-Suddi is one of the followers). We found that the edifice currently called (Ozymandias) and the story of its construction in the middle of Ramses’ life (in the twenties of his reign) and he built for himself ( by carving) from the granite found in Aswan and weighing up to a thousand tons. Then it was moved for a distance of 216 km (how?) to be erected in his temple near Luxor (the Ramesseum). It is a statue of him sitting on his throne. Then it was destroyed in the year 31 of his reign (it was said because of an earthquake. The minister commissioned Basir to restore it and install it, but he failed miserably in repairing and installing it, so Ramses deposed it in the year 34 of his reign. Is this broken edifice called (Ozymandias) Haman built for Pharaoh, especially since it was written on its base (and then removed over time)? Ramses says about himself: (I am the greatest). It is close in meaning to what Pharaoh said to his Lord and his army: “I am your Lord, the Highest.” The subject needs careful study. Thus, we fulfilled the 12th condition for accusing Ramses II of being the Pharaoh of Moses (albeit possible).

12- That Pharaoh had a tall, huge, luxurious or heavy edifice at the end of his reign and his life, as stated in the interpretations of the two verses (Ghafir 36 and stories 38), and that his minister named or nicknamed Haman was the one who built it.

Then we searched for the relationship between Ramses II and the worship of cows on the one hand, as well as the relationship between the Children of Israel and the worship of cows on the other hand:

We found that in the era of Ramses, the Egyptians, headed by Ramses, worshipped the Apis calf and the Memphis calf, and they made statues of cows and worshipped them as the God Hathor. In a special temple for the worship of (the living Apis calf), and if it dies, they embalm it and place it in another temple to worship (the dead Apis calf), which means that they worshipped the calf alive and dead, and a trace was found.

That is in the words of the Most High, on the tongue of Pharaoh’s entourage, when they said to Pharaoh: “Would you leave Moses and his people to make mischief in the land and to leave you and your gods?” Al-A’raf 127. Ibn Abbas and others said that Pharaoh had a cow that he worshipped, and he commanded his people to worship it.

As for the relationship of the Children of Israel to the worship of cows, the truth said about them: “And they drank the calf in their hearts because of their disbelief.” As soon as they crossed the sea that Moses split for them, they found a people devoted to idols of cows (as Ibn Abbas and others said), and they said: “Make us a god as They have gods.” Al-A’raf 138. We found a trace of that in the temple of the God Hathor in Serabit, the servant in Sinai. Then the Samaritan made a calf of Egyptian gold for them, so they worshipped him as golden calves of the calf Hathor. Then when he killed one of their rich people, they asked Moses to ask his Lord about his killer, so God commanded them to slaughter a cow, so they asked The descriptions of the cow, so God mentioned to them all the descriptions of the Apis calf, which they used to worship with the Egyptians, and they said: “Now I have brought the truth.” So they bought it with a full weight of gold (or ten times its weight) to slaughter it to teach the killer of their rich and to know that cows are for slaughter and eating and not for worship, so that they may stop worshipping sacred calves. Still, the follower For their history after that, he finds that they worshipped two golden calves made by Jeroboam (son of Solomon) in the era of the second kings, and even still revere the calves to this day, even to the point that they invented the golden calf award for the distinguished in different sciences.

Thus, we fulfilled the 13th condition for accusing Ramses II of being the Pharaoh of Moses.

13- That Pharaoh and his people had a relationship with the worship of cows that affected the children of Israel. When they came out of Egypt and found people worshipping idols in the form of statues of cows, they asked Moses to make them a god-like him (Al-A’raf 138), so Moses reprimanded them and when Moses missed them for 40 days to receive the Torah from His Lord made for them the Samaritan a calf that was bellowing. When Moses returned and found them worshipping him, he blew it up in the sea (Taha 85:97).

Then we searched for the historical personality of the Prophet Moses, who is supposed to be the son of Ramses and his wife, Asiyah bint Muzahim, the adopted virgin male. I found that he (maybe) Prince Ramos (Ra Musa), who died (or disappeared from Egyptian monuments) in the year 55 From the rule of Ramses. We have approached (in the book) between his few traces and the personality of the Prophet Musa, and we found a great convergence between them, but the matter requires more research on the personality of Prince (Ra Musa).

Thus, we tolerated the 14th condition for accusing Ramses II of being the Pharaoh of Moses.

14- That Pharaoh has a son from his wife, Asiyah bint Muzahim, whose name is Musa, so that his first sons will be males from her, in line with the adoption by Pharaoh’s wife of the Prophet Moses, peace be upon him, as it came in the Holy Qur’an (Al-Qasas 9).

Then we searched in all the Quranic verses in which the word Pharaoh was mentioned, which is 67 Quranic verses. The following is a disclosure of the religious texts (Qur’an, hadith and biblical), their interpretations and the historical interpretation of them, which we extracted from historical monuments and references, with what works miracles in the story of Moses and Pharaoh:

What we have extracted from antiquities and historical references with what makes miracles in the story of Moses and Pharaoh:

Historical interpretation

religious interpretation

religious text

By the astronomical calculation of Nowruz at the Pharaohs in their first stellar year, which coincided with Ashura and Saturday, I concluded that it had coincided with a day that was not repeated in ancient or modern Egyptian history, which is Saturday, July 10, 1266 BC. AD, which corresponded to Muharram 10, 1945 before the Hijrah, and 1266 BC. CE has agreed with the date of the rule and life of Ramses II with certainty, as he ruled from 1279 BC. AD until 1212 BC. AD according to the latest references in Egyptian history, and this provides us with definitive and emphatic evidence for our accusation of Ramses II that he is the Pharaoh of Moses and that the events of the Day of Decoration were in the year 27 of his reign alone, as will be proven.

Moses chose for them the day of their star New Year festival, which coincided with Ashura and Saturday, to face Pharaoh’s magicians in the presence of Pharaoh, his people, and his people.

1- He said: “Your appointment is the Day of Adornment, and that the people shall be gathered for sacrifice.” Taha 59

2- Ibn Abbas said about the day of decoration: it was the day of Nowruz for the Egyptians (the first star of their year = the beginning of the month of Tut). Ibn Abbas also said that it was the day of Ashura and that it was Saturday.

Historical interpretation

religious interpretation

religious text

We have come to the manifestations of the ancient Egyptians’ celebrations of the Day of Decoration, which is the day of the reappearance of the star Sobdt as the ancient Egyptian called it (= the star Sirius or Sothis and the Arabs call it the Yemeni poetic). Minutes before sunrise, after his disappearance in the last 70 days of the last year, which is linked to his reappearance with the return of the Nile flood, then their celebrations begin by splashing with water. This is why we can confirm that it has been called the Day of Decoration, like the nature of the celebrations of this day.

The sorcerers gathered in the forenoon time of the day of adornment, which the commentators worked hard on, and they said about it: The day of Sham El-Nessim – the day of the Nile’s fulfilment – the day the Gulf was broken. And all people know it, and then, as we have shown, who does not know the first day of the New Year associated with the holiday of exciting work and celebrations.

The Almighty said: “So the magicians gathered for the time of a known day.” Al-Shu’araa 38

Historical interpretation

religious interpretation

religious text

By the astronomical calculation of the day of Ashura, the 10th of Muharram, which corresponded to the 10th of the Hebrew May, in which Pharaoh and his soldiers drowned while the people of Bani Israel survived, we concluded that it was on April 29, 1227 BC. AD corresponding to Muharram 10, 1905 before the Hijrah, which corresponded to May 10, Hebrew

The Children of Israel began their Exodus on the night of April 5, 1227 BC. AD corresponding to the 15th of Dhul-Hijjah 1906 before the Hijrah

Suppose we search historically for the Pharaoh who died in the year 1227 BC. We will find him Ramses II for sure, despite the differences of Egyptologists on the date of the death of Ramses II between 1237 BC. AD and 1212 BC. NS.

Among the Qur’anic verses that dealt with the Exodus of the Children of Israel from Egypt and the drowning of Pharaoh and his soldiers on the Islamic day of Ashura (10 Muharram) as stated in the hadiths of the Prophet.

Through the events of the Exodus as dealt with in the books of the Torah and their interpretations, we concluded that the beginning of the Exodus of the Children of Israel was on the night of the 15th of the Hebrew lunar month Nisan, which coincided with the beginning of the spring season (according to the interpretations of the Torah) and that the drowning of Pharaoh and his soldiers was on the 10th of the second Hebrew lunar month May, as that The first date mentioned in the Torah after the drowning of Pharaoh is May 15 after his journey a few days after their survival, which makes us understand that the drowning incident occurred on May 10 of the lunar month May so that the events coincide with the correct prophetic hadiths of Ashura and the sequence of Torah paragraphs in the story.

1- The Almighty said: “And We revealed to Moses, ‘Be pleased with My servants, that you are to be followed.” Al-Shu’ara’ 52:

2- A Sharif hadith: “On the authority of Ibn Abbas, may God be pleased with them both, that when the Prophet, may God bless him and grant him peace, came to Medina, he found them fasting on a day, meaning Ashura. They said, “This is a great day.” They said, “This is a great day, and it is a day on which God saved Moses and drowned the family of Pharaoh. Among them, he fasted and commanded that he fast.” Narrated by Al-Bukhari

3- A biblical paragraph: (Number 33:3) shows that the beginning of the exit of the Children of Israel from their dwellings near the capital of Pharaoh (Ramesses) at that time was on the night of the 15th of the Hebrew lunar month Nisan.

4- Another biblical passage (Exodus 16:1) in which the children of Israel arrived in the wilderness of Sin on May 15.

Historical interpretation

religious interpretation

religious text

We reached an astronomical calculation for the ten years that the Prophet, may God bless him and grant him peace, lived in Medina. The month of Rabi` al-Awwal of the first Hijri year.

But the Muslim Ashura coincided with the Hebrew day of May 10, on which Pharaoh drowned (as we have proven) in 3 Hijri years, the eighth, ninth and tenth Hijri years due to the Jews’ misconception of their calendar. The Jews, but the narrator mentioned that the Prophet died from what is understood from him that this incident took place in Ashura in the tenth year before the death of the Prophet in the eleventh year in Rabi’ Al-Awal. There are other benefits that I mentioned in my book on this issue.

There are two problems with these hadiths:

1- When the Messenger of God, may God’s prayers and peace be upon him, came to Medina as an emigrant, he came to it in the month of Rabi’ al-Awwal and not in Ashura Muharram.

2- The Jews have the day of Ashura, which is the memory of their worship of the Samaritan calf, and not the memory of the drowning of Pharaoh, which is called the Feast of Atonement, the Kippur, or the Ashura. Fasting on this day is an obligation, and whoever does not fast on it is killed according to the law of Moses in their view.

1- An honourable hadith: “Q

The Prophet, may God bless him and grant him peace, bled Madinah, so he saw the Jews fasting on the day of Ashura, so he said: What is this? They said: This is a righteous day on which God saved the Children of Israel from their enemy, so Moses fasted on it.

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We have proven through historical references that the last forty years of Ramses’ reign alone over Egypt were completely devoid of any great works by Ramses since the year 4 of his reign, which witnessed his first campaign against Syria and his conquest of the Amoro state, passing through his conquests of Kadesh in the famous year 5 in which he has defeated The Hittites and then his invasions of Libya, Moab, Canaan, the battle of Dabur, Syria and others, and all these invasions and victories were until the year 10 of his rule, as well as the beginning of work in the temples of Abu Simbel from the year 5: 10 of his rule and his treaty with the state of Khiti in the year 21 of his rule and the opening of the temples of Abu Simbel in the year 24 And he re-documented the ties between Egypt and Ugarit in the 26th year of his reign.

Then all his great works stopped completely.. Why?… Because he was completely occupied with the nine verses of God in which God punished him as they came in the Qur’an or with the ten plagues as they came in the Torah.

Add to that that Ramses II is the only Pharaoh who ruled Egypt alone for more than 40 years throughout its history (or at least in the 18th and 19th dynasties in which Pharaoh Moses mostly), which is the period that accommodates the events between the day of decoration in the year 27 of his reign and the 9 or 9 verses The ten plagues until his death in the year 67 years of his reign.

It came in most ancient and modern interpretations that between the first and the last two sayings forty years, and there are narrations of that by Ibn Abbas and other companions of the Messenger of God, may God bless him grant him peace.

And this (40) year period falls between the day of adornment on which Pharaoh said: “I do not know for you of a god other than me” and the day of the drowning of Pharaoh, on which Pharaoh said (or immediately before): I am your supreme Lord.

1- The Almighty said what Pharaoh said to his people and his people: “I do not know for you of a god other than me.” Al-Qasas 38, which is his first saying.

2- The Almighty said what Pharaoh said to his chiefs and his soldiers to urge them to chase after the Children of Israel after their Exodus: “I am your Lord, the Most High.” An-Naza’at 24, which is his last saying.

3- The Almighty said: “And We took the family of Pharaoh with years and a loss of fruits so that they might remember.” Al-A’raf 130.

4- The Almighty said: “So We sent upon them the flood, locusts, lice, frogs, and blood as detailed signs” Al-A’raf 133.

5- The Almighty said: “And We gave Moses nine clear verses” Al-Isra 101.

6- The Torah: The Ten Plagues (Exodus chapters 7:11)

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To solve this problem between the two teams, we proved with historical references that Ramses II participated in his father, Seti I, in ruling since the second year of his father’s rule for a period of (13 years: more than 20 years), during which Ramses was responsible for building the capital, Ramses, in the Sharqia, and the actual ruler of Egypt (the least of which is During the absence of his father Seti in his many wars outside Egypt) and then when Seti, king of Egypt, died, Ramses ruled Egypt alone for 67 years.

This historical scenario that occurred solves the problem completely if we consider that Ramses II persecuted the Children of Israel in the beginning during his participation in ruling and building the capital that he mocked the Children of Israel in building and that his wife was repulsed (Asiyah bint Muzahim, as we have proven) who adopted Moses during the period of Ramses’ participation His father, Seti, was in power. Moses was three months old at that time, and his family raised him until he grew up and killed the Egyptian and fled to Madyan and stayed there for a period (10: 20 years) during which time, the king of Egypt, Seti the First, died. Moses was 40 years old when he returned from Madyan. Still, Pharaoh refused the message, so God punished him with the nine verses for 40 years until he drowned him in the last of them, while God saved Moses, and he was then 80 years old so that Ramses II would be the Pharaoh of persecution and Exodus. This historical and religious scenario is completely in line with what came in the story of Moses And Pharaoh in Surat Al-Qasas in the Qur’an, as the one who contemplates it will find that Pharaoh in all the events of the story is one man. It is also logical that the Pharaoh who killed the children of Israel and humiliated them is the one who deserves punishment with the nine verses or the ten plagues and not the next Because this is the principle in Islam: “Do not bear the burden of another burden,” and also in the Torah and the Code of Hammurabi that “an eye for an eye.”

Also, as came in the Book of Exodus, which is recognized by all sects of Jews and Christians, and which was written in the first centuries BC, that is, before Champollion deciphered the symbols of hieroglyphic writing by more than two thousand years, it came in the Book of Exodus that the children of Israel built for the Pharaoh the city of Rameses (Ramesses = Ramses).

There is a consensus in all references and ancient Egyptian history books confirming that the one who built the capital (Ramesses) was Ramses II and named it after his name (or the name of his grandfather, Ramses I), as many kings and presidents in all ages do by naming the cities they build after their names or the names of their fathers or grandfathers. Here, we find that Ramses II named the capital he built in his name or after his grandfather (Ramses I), the founder of the 19th dynasty, who is certain that he was a contemporary of Prophet Joseph because of the time difference between the death of Prophet Joseph and the birth of Prophet Moses is 64 years and that this land on which the children of Israel resided was In his name, under the name (Land of Rameses), especially as he was a commander of armies in the era of (Horemheb), the last king of the 18th dynasty, and before that he held fewer military positions with the kings who preceded (Horemheb).

This is evidence that Ramses II is the Pharaoh of Moses.

There is a great disagreement between the first group representing the majority of the Qur’an interpreters and the second group representing all the interpreters of the Torah and with them the majority of Egyptologists and history scholars interested in the case of Pharaoh Moses. In contrast, the second group goes that Moses had contemporary with two Pharaohs, the Pharaoh of persecution. They persecuted the Children of Israel, killing and humiliating their sons and then He died when Moses was in Madyan. A new king came (Pharaoh of Exodus), to whom Moses returned with a message from God to release the sons of God.

Israel and let them get out of Egypt, but Pharaoh refused, so God punished him with ten blows until he drowned him at the end.

While the first group held that Pharaoh Musa was one Pharaoh who happened to him with all these events until God drowned him.

1- The Almighty said: “Did we not make you a newborn in us, and you remained in us from your life for years?” Al-Shu’ara 18

2- The Almighty’s saying: “Do not bear the burden of another’s burden.”

3- Narratives in Islamic history (al-Tabari – Ibn al-Atheer – Ibn al-Wardi and others): Musa’s age when he left Egypt was 80 years old.

4- Torah passage: “Moses was eighty years old, and Aaron was eighty-three years old when he spoke to Pharaoh.” Exodus 7:7, just before the Exodus of the children of Israel.

5- Torah passage: “And it came to pass in those many days, that the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and their cry went up to God because of the bondage.” Exodus 2:23

6- A biblical paragraph: “So they made slave rulers over them to humiliate them with their burdens, so they built for Pharaoh the cities of Pithom and Rameses stores” Exodus 1:11

7- Torah passage: “So Joseph dwelt his father and his brothers and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh commanded” Genesis 47:11

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And I say that the narration of the ancient interpreters can be taken as a verse for the Children of Israel that is specific to them only, but the (verse) as a sign, a sign, a proof, or a miracle must remain until the Day of Resurrection or until the Qur’an remains preserved before it was lifted.

As for what the modern commentators have said that the mummy of Pharaoh remains intact to this day, we tell them that the ancient Egyptians excelled in embalming their bodies, and there are hundreds or thousands of mummies intact for them. We do not know whether these mummies will remain preserved as they are until before the lifting of the Qur’an, or will they wear out as we did?

All this made me search for a historical explanation that fits the closest meaning of the word (verse), so I counted the number of Quranic verses in which the word (Pharaoh) came and found it to be 67 Quranic verses.

And suppose you ask any Egyptologist or Egyptian history about the significance of the number (67) with Pharaoh Ramses II in particular. In that case, they will immediately answer unanimously that it is the number of years he ruled alone for Egypt. More precisely, it ruled 66-star years and ten months, as counted by an Egyptologist since the first trace dated him until his last trace.

And if we ask what kind of miracle in this? I would have answered right away that this is one of the verses of the numerical or numerical miracle in the Noble Qur’an..and God knows best.

This noble verse differed from the commentators on it. In contrast, the ancient commentators interpreted it with a narration that the Children of Israel doubted about the death of Pharaoh, so God commanded the sea to excrete his body, so he pronounced it until the Children of Israel saw him and confirmed his death and said that this is the remaining verse. In contrast, the modern commentators interpreted it after Champollion translated the symbols of the Hyoglyphic language in the early 19th century that the survival of his mummy intact (Ramses or Merneptah or others) until now that this is the surviving verse of those who succeeded him from centuries to this day and other interpretations.

1- The Almighty said when Pharaoh announced his conversion to Islam when he was drowned: “Today we will rescue you with your body so that you may be a sign for those behind you, and that many people are unaware of Our signs.” Yunus 92

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The name (moss, moss, messiah, or moose) in the ancient Egyptian language means (boy or newborn) and this name was common in the names of kings throughout its ancient history. There are the names of kings: Ahmose = Ohm + Mos

And (Oh) = the God of the moon, and thus the name Ahmose = Walid, the God of the moon.

Two pharaohs ruled Egypt in the name of Ahmose (the first and second), and similarly, the name of Thutmose = the God Thoth + Mos = the child of the God Thoth (Dhuti) and Egypt was ruled by four kings in the name of Thutmose (the first: fourth) and similarly the name Ramses = Rameses or Ramos or Ra Moses = the child of God Ra.

11 or 12 pharaohs ruled Egypt in the name of Ramses (the first: the twelfth), and there are two pharaohs: (Kamis = Walid of God Ka = the last Pharaoh of the 17th dynasty)

And (Amunmos = Amun Mas = the child of the God Amun = one of the pharaohs of the 19th dynasty).

The sum of the above = 19 or 20 Pharaohs called (Walid) = a prophetic miracle.

As for the name (Al-Waleed bin Musab), which was mentioned by the early Islamic historians and interpreters of the Qur’an to Pharaoh Moses, the name (Al-Walid) was previously Arabized by Ramses. Set or the one endowed with this deity was worshipped in the birthplace of (Siti) in eastern Egypt in ancient times.

Or another animal.

As for the name (Musab), it means in Arabic dictionaries.

It is the stallion of the camel or the animal that does not ride and is not touched because it was not politicized and adapted to ride when it was young. It seems that the first ancient Arab historians when he used the name of God (Sit); so he Arabized his name with something similar to him in the names of the Arabic language, which is the name (Musab). That is why (Al-Waleed bin Musab) is (Ramses bin Seti), and God knows best.

After Champollion translated the hieroglyphic symbols into the ancient Egyptian language in the twenties of the 19th century AD and knew the Egyptian kings’ names in the 30th or 31st dynasties, the historians did not find this name (Al-Walid bin Musab) among them. It is true in the history of ancient Egypt, and they called it (the Kharafi History of Egypt).

Some researchers and writers analyzed the history of the Hyksos. They considered that their origin was from the Arabs and assumed that (Al-Walid bin Musab) the Arab was one of their kings, but none of them reached his history so far to obliterate and destroy most of the monuments of the Hyksos.

1- A hadith of the Messenger of God, may God’s prayers and peace be upon him, in which the name of Pharaoh was mentioned: “He was born to my brother Umm Salama, the wife of the Prophet, may God bless him and grant him peace, a boy. Hassan.

2- Al-Waleed bin Musab

This is the name of Pharaoh Musa that he mentioned

(Al-Tabari-Al-Yaqoubi-Ibn Al-Atheer-Ibn Abd Al-Hakam-Ibn Al-Wardi-Abu Ishaq Al-Thalabi) they mentioned him in their history about Egypt in the time of the Prophet AD

He was mentioned by more than 32 books of interpretation of the Noble Qur’an.

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Ramses II is famous in the history books that he was graceful in his youth and was the most beautiful of the young men of his time, well-bred lute, tall in stature, broad shoulders, full forearms, strong, muscular legs, round in nature, concave nose, and wide eyes. (Saleem Hassan – Ancient Egypt – Part 6) – The year 1949 – page number “I”) Some Egyptologists even assumed that he was of non-Egyptian origin (from the Hyksos or the Hittites), where the quality of beauty increases for them. Ibn Kathir mentioned that the origin of Pharaoh Moses was Persian (Iranian) from Istakhr. (Ben Kathir) – Interpretation of the Noble Qur’an – Interpretation of verse 49 of Surat Al-Baqarah) and other commentators mentioned that as well. His father, Musab, had previously been analyzed. His grandfather was Muawiyah, so perhaps they called him that because he resembled a puppy dog, as we have said, and perhaps they called him (Muawiyah) because of his cunning in the peaceful transition of power to him after the death of the last Pharaoh of the 18th dynasty (Hoor Moheb), who had no son until (Ramses I) the older man who He ruled Egypt for only 16 months. He involved his young son, Seti I, in the ruling, during which time he resembled foxes in their cunning.

Qaboos in language dictionaries: Qaboos: the beautiful man with a pretty face. ((Lisan al-Arab – Qabus article))

Muawiyah’s name: He was famous among the Arabs for cunning and wisdom, like Mu’awiyah bin Sufyan

Al-Tabari also mentioned in his history the name of Pharaoh Musa: Qaboos bin Musab bin Muawiyah.

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It is known about Ramses II that he had a strong, pet lion that he used in his battles and conquests. The following is a drawing of him in the most famous of his conquests (the Battle of Kadesh) in the fifth year of his reign.

We searched the names of the famous daughters of Pharaoh, and we found the name of his first daughter from his wife Nefertari, and her name was (Merit Amun). It is the same (once) that the first (Meret) may have been pronounced by Champollion’s translation, who certainly did not listen to the ancient Egyptians, who might have pronounced it with (once).

Pharaoh nicknamed Abu al-Abbas as it came in the interpretation of al-Nasfi.

And the name of Pharaoh Musa b (Abu Marra) in 11 interpretations of the Qur’an.

Pharaoh nicknamed Abu al-Abbas and Abu Marra

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Ramses II has a bald head, and his nose is slightly protruding and slightly above the mouth, with his rabbit protruding at the top of his nose. There is a special medical report on the condition of the teeth of the mummy of Ramses II on the mummy’s journey of Ramses II to France in the seventies, in which he lost most of the incisors and fangs, and that only the incisor No. 11 remained. And number 13 only. Which means it affected me.

And the length of his mummy is 172 cm. It is average for our time, but it is short compared to Moses or Aaron, described as tall. This means that the descriptions of Ramses II agree with all the descriptions of Pharaoh that the companions mentioned about him.

Al-Khans (with a high nose and a little behind the face – Al-Khans = the nose is delayed from the face, with a little elevation in the hare, “the oceanic dictionary”).

And (Al-Tharm: the breaking of a tooth from its origin, or a tooth from the folds and quadriceps, or specific to the fold. Tharm, as Farah, it is the ram..The Oceanic Dictionary) and also (The ram is the origin of the teeth and the rib is the absolute fall of the fold. in a strange effect).

It came in the commentaries that some of the Children of Israel had lied about the death of Pharaoh and said that he would not die, so he was thrown on the coast of the sea until the Children of Israel saw him, red and short as if he was a bull. When they saw him after his drowning, he was bald and emaciated (interpretation of Fath al-Qadeer for the previous verse – Durr al-Manthur by al-Suyuti.

And there is a narration by Abu Bakr as-Siddiq that he said: I was told that Pharaoh was Athram.

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Previously stated.

Pharaoh claimed to his people divinity twice in his saying: “I do not know for you of a god other than me.” This is his first saying. Then, after forty years, he said to them: “I am your Lord, the Most High.” This is what he said in the Hereafter, and God drowned him.

1- God Almighty said in the Noble Qur’an in His saying on the tongue of Pharaoh: “I have not known to you of a god other than me” (Al-Qasas 38).

2- The Almighty said: “I am your Lord, the Most High” (Al-Nazi’at 24).

3- The Almighty said: “So God took him away from the burdens of the hereafter and the first” (Al-Naza’at 25).

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It was previously stated that she was the daughter of the Pharaoh (Hoor Moheb). She married the Pharaoh (Ramses II), so we came close to that between the two parties, but the Holy Qur’an was unique in that she believed in Moses as a messenger after the day of decoration, and the interpretations mentioned that Pharaoh tortured her until she died as a martyr, which is what the Torah is silent about.

The Holy Books differed in the personality of the woman who raised Moses when she was young. While the Torah mentioned that she was the daughter of Pharaoh, the Qur’an and the Prophetic Sunnah came, and they mentioned that she was the wife of Pharaoh (his wife) and the Prophet s.a.b.

1- The Almighty said: “And the wife of Pharaoh said: a comfort to the eye for you and me, do not kill him, perhaps he will benefit us, or we will adopt him as a son” (Stories 9)

2- The Almighty said: “And God set forth an example for those who believed, the wife of Pharaoh, when she said, ‘My Lord, build for me with You a house in Paradise, and save me from Pharaoh and his deeds, and save me from the unjust people” (Al-Tahrim 11).

3- The Prophet said: “The women of the people of Paradise are Khadija bint Khuwaylid, Fatimah, the daughter of Muhammad, Maryam bint Imran, and Asiyah bint Muzahim, the wife of Pharaoh.” (Its chain of transmission is Hasan).

4- Torah passage: “The daughter of Pharaoh said to her, ‘Take this child and breastfeed him for me, and I will give you your wages. Exit 2

: 9-10).

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Professor of Jewish Studies at Harvard University (John Levinson) said: The historical problems in the Book of Esther are so great that it convinces anyone who did not believe in the history of the biblical narrative with a dogmatic motive to doubt the authenticity of that narrative.

The Jewish Encyclopedia does not hesitate to judge the Book of Esther by saying: Few of the relevant contemporary scholars consider Esther’s account to be based on a historical basis. The majority of contemporary commentators have concluded that the book is a piece of pure imagination….. Therefore, the biblical account of Haman She is very suspicious.

As for Haman’s personality, as it came in the Qur’an, his historical personality has been previously explained, and the extent of his closeness to Ramses and his relationship to building edifices and his leadership of the Southern Army. He is Minister Baser, whose job title was Haman, as previously stated.

The Qur’an and the Torah differed about the era of Vizier Haman and his story.

While the Holy Qur’an mentioned that Haman was accompanying Pharaoh in the face of the Prophet Moses and his people, the Children of Israel, the Torah went by mentioning that Haman was in the Persian era.

1- The Almighty said: “And We will establish for them in the land and We will show Pharaoh and Haman and their hosts from among them what they used to warn.” 6

2- And the Almighty said: “Then the family of Pharaoh picked it up to be their enemy and their grief, for Pharaoh and Haman and their hosts were treacherous.” Stories 8

The Almighty said: “And Pharaoh said Ioeha ٱlmlo what you learned from God others Vooukd me Ihaman on ٱltin Vٱdjal me a monument to Ali briefed the God of Moses and verily I think of ٱlkazban” 38 stories.

4- The Almighty said: “And Qaroon and Pharaoh and Haman, and Moses came to them with clear proofs, but they were arrogant in the land” 39

5- The Almighty said: “And We sent Moses with Our signs and a clear authority, to Pharaoh, Haman and Qarun.”

6- The Almighty said: “And Pharaoh said, Yaman, build for me an edifice, so that I may reach the causes.” Ghafir 36

7- The Book of Esther, which told the story of Haman, that he was a minister in the Persian court during the reign of King Ahasuerus, and that he made the children of Israel with his king.

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1- The Almighty said: “Verily, Pharaoh and Haman and their soldiers were sinners.” Al-Qasas 8

2- The Almighty said: “And We see Pharaoh and Haman and their soldiers among them what they were wary of.” Al-Qasas 6

What concerns us is the mention of God “and their soldiers” in the two verses in the dual form.

Did Pharaoh have soldiers, and Haman had soldiers?

Indeed, Ramses II was present in northern Egypt in his capital, Ramses, in Sharkia. He was responsible for the largest Egyptian army in the north, invading or repelling Egypt’s enemies. Southern Egypt against its enemies in the south. Kent A Kitchen said: “The worship of Pharaoh Ramses II spread from the guards and soldiers to all the different groups of the people,” which means that the Egyptian army, in its northern and southern divisions, were the initiators of the cult of Ramses, so they were the first sinners.

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It was presumably explained in the last monuments of Ramses II called Ozymandias, the story of its building and its destruction, and the commissioning of Haman (Minister Baser) to rebuild it, and when Ramses failed to remove it from the ministry.

After Pharaoh and his sorcerers failed to confront the signs of God to the Prophet Moses, and the sorcerers prostrated to the Lord of Moses and Aaron, Pharaoh ordered his minister Haman to build a huge edifice to see the God of Moses.

The Almighty said: “And Pharaoh said to me, O Haman, son of Ali monument informed reasons (36) causes the heavens to look upon the God of Moses, and I think I am a liar” (Ghafir 36-37).

The Almighty said: “And Pharaoh said: O chiefs what you learned from God others Vooukd me, O Haman on the clay so make me a monument to Ali briefed the God of Moses and verily I think of the liars” (38 stories).

15th

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The relationship of Ramses II to the worship of cows, especially the Apis calf, where they worshipped 13 live calves in his life, and when they died, they embalmed and worshipped them. The relationship of Ramses and the Egyptians to the golden cow Hathor has been previously explained. The children of Israel have been affected by the worship of golden calves so that Jewish youth now hang chains in their necks in which the calf is.

The book contains details of the compatibility of the sacred calves, the descriptions of the cow that God commanded the Children of Israel to slaughter, and the great lessons on this subject.

When he said: “And leave you and your devotees,” Ibn Abbas said: Pharaoh had a cow that he worshipped, and if he saw a beautiful cow, he commanded them to worship it.

When he said: “Make us a god as they have gods,” it came in the interpretations that their idols were statues of cows.

1 – The Almighty said: “And the chiefs of the people of Pharaoh said: Would you leave Moses and his people, to cause corruption in the land, and to leave you and your gods?” Al-A’raf 127.

2- The Almighty said: “And We took the Children of Israel across the sea, and they came to a people who were devoted to their idols. They said, O Moses, make us a god as they have gods” (Al-A’raf, 138).

The Almighty said: “Moses said to his people that God commands you to sacrifice a cow said Ottakzna jest, I seek refuge in God, said to be ignorant (67) said, Call us your Lord shows us what he says is a cow, not Vord nor the firstborn Ouane between that, do What are you commanded? (68) They said, “Call upon your Lord for us, so that He may make clear to us what its colour is.” He said,

A yellow cow bright colour has gone viewers (69) said, Call us your Lord shows us what the cow’s resemblance to us and I, God willing, to rightly guided (70) said he says it is a cow, not Zlol raise the earth or irrigate ploughing a Muslim, not Shih where they now come right So they slaughtered them. They were almost doing (71) (Al-Baqarah 67: 71).

4- The Almighty said about the Children of Israel: “And drink the calf in their unbelief in their hearts” (Al-Baqarah 93).

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The meaning of the name Moses in the Dictionary of Coptic Names, which is well known by Egyptologists, we find in the meaning of (boy) or (Walid), for this reason, the saying of Pharaoh’s wife: “Perhaps he will benefit us, or we will take him as a son” may mean that we make him (Moses) whom the Children of Israel were waiting for when it became severe. They were subjected to the harm of Pharaoh for them. They were waiting for the fulfilment of the prophecy of our master Joseph to them, who prophesied to them before his death that the Egyptians would torture and humiliate them. They would kill their sons and spare their women, and their salvation would be on a son whose name would come from them (Moses). Pharaoh and his insomnia, and what made matters worse were that he saw a dream that increased his insomnia, as he saw that fire came from Jerusalem and burned his palace and the homes of the Egyptians, and did not harm the homes of the Children of Israel. Hence, his priests crossed it to him near the birth of Moses, which corresponds to their prophecy, so he decided to kill all the children of Israel who would be born And for their daughters to be ashamed. Here, when the woman of Pharaoh, Asiyah bint Muzahim, one morning found a basket of water that was approaching the palace of Pharaoh. And indeed, Pharaoh ordered the slaughterers to kill him, but his affliction was attached to him and loved him by the power of God, who said to Moses: “I have cast love on you from me, and let it be done on my eyes” (Taha 39). Pharaoh, with a happy ending for all parties (Pharaoh, the Egyptians and the Children of Israel), where she informed Pharaoh of her belief that if they raised him as a son of theirs, he would be proud of him to destroy the Pharaoh who adopted him at his hands. He will benefit us, or we will take him as a son” (Stories 9) .. (i.e., we will take him as Moses). But Pharaoh agreed to be adopted by his wife reluctantly and did not accept his eye with him until the Messenger of God; peace be upon him, said: “By whom I swear, if Pharaoh acknowledged that He will have the joy of the eye as his wife acknowledged, for God guided him by it as He guided his wife by it, but God forbade him to do so.” (Its chain of narrators is authentic).. Also, when Pharaoh confronted Moses, after his return, a messenger from Madyan said to him: “Did we not confuse you as a child?” And here we find that ( Walid means Moses in the Coptic language, and (Walid) is an accusative noun for the verb (born) on the weight of (fail), and the diminutive may be to belittle or belittle the thing. This possibility in meaning negates the idea that the wife of Pharaoh or Pharaoh was barren, or one of them, for the Holy Qur’an is a carrier of many meanings, whose interpretation is known only to God and those firmly rooted in knowledge.. and God knows best.

When we searched for the children of Ast Nafirt (Asiyah bint Muzahim), we found that her first male son was named Prince (Ra Musa), so is he the Prophet Musa? … God knows.

What concerns us to mention here is what a woman said about Moses (a son) and what Pharaoh said about Moses (a son).

1- The Almighty said: “And the woman of Pharaoh said, ‘It is a good thing for you and me.’

2- The Almighty said on the tongue of Pharaoh to Moses

He said: “Did we not raise you in us as a child, and you remained in us for years?” (Al-Shu’ara’ 18)

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We go back in time for five years since Sheshenq crawled into Judea in the fifth year of the reign of Rehoboam, the first of the second kings, i.e. in the year 928 BC. We will reach the year 933 BC at the end of the rule of the first kings.

Then we go back 100 years, which is the period of the rule of the first kings (Talut 20 years + David 40 years + Solomon 40 years = 100 years), and we reach the end of the era of judges in 1033 BC.

Then we go back to 130 years, which is the period of the era of the judges (the era of judges is 130 years, analyzed by the Lebanese researcher and historian Najib Mahmoud Zbeeb in his book (The True History of the Jews from their First Inception until now – p.

Then we go back 27 years, which is the period of the rule of Joshua bin Nun, and we reach the year 1190 BC, at the end of the wandering years.

Then we go back 40 years, which are the years of wandering, and we arrive at the year of the Exodus of the Children of Israel from Egypt in the year 1230 BC.

We have arrived at the astronomical calculation of the Ashura Day of Exodus in which Pharaoh drowned and the Prophet Moses, peace be upon him, and his people left Egypt. It was on April 29, 1227 BC, and the difference between 1230 and 1227 is a few years (= three years).

The reign of Rehoboam lasted for 17 years, starting from the year 933-917 BC (The Children of Israel throughout History – Dr Shafiq Al-Khalil – p. 143).

That is, Sheshenq crawled into Judea in 928 BC.

The reign of Sheshenq I was 945-924 BC (History of Ancient Egypt – Nicolas Grimal – p. 418).

1- A biblical passage: In the fifth year of Rehoboam (Malachi 14:25),

Sheshenq took advantage of the division of Israel into two states after Solomon’s death, marched into Judea, and plundered the Temple (1 Kings 14:25, 26 and 2 Chronicles 12:2-9).

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In the second year of Ramses II’s reign, Ramses II invented for his people the story of his divine birth with a religious legend based on a theological doctrine that asserts that the God Amun (the sun god) had dwelt in the body of his father (Siti I), where his mother Queen (Tuya) gave birth to Ramses II. Thus, the

Ramses II is considered a son of the God Amon since his birth and a son of his father, the human king (Siti I), at the same time. The story of his divine birth was engraved on one of his temples on the northern side of the Ramesseum in Thebes. There are many other examples in his history that the Egyptians deluded into his divinity.

Pharaoh must have had works for his people that he underestimated their minds to consolidate his power and greatness to make them worship him.

“The Almighty said: So his people belittled him and obeyed him because they were an immoral people.” (Al-Zukhruf 54)

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Male d. Sami Said Al-Ahmad, which reads: “Attributed to Diodorus the Sicilian (a Greek historian who visited Egypt in the first century AD or the first century BC) attributed to Rameses II the division of Egypt into provinces (each of which is called sleep), and it appears that the word Tosh did not appear until the days of the dynasty The nineteenth, which is the Greek word that replaced qaht and was named after Nomoi during the Ptolemaic rule.(Diodorus the Sicilian) Says that Rameses II divided his subjects into hereditary and closed classes. This news, if true, explains the turmoil that prevailed in ancient Egyptian society during the thirteenth century BC. It seems that the right of sectarian inheritance during the rule of Ramesses was a privilege for the men of war, the priests of Amun, and the workers who dig and decorated the royal tombs in Thebes and called them (servants of the House of Truth) and (workers who take the sacred oath). Valley of the Kings and receive their rations (from foodstuffs) and possess some property” (Book of the First Three Ramesses (quoted from the book “Pharaonic Egypt” – Jean Yoyot – translated by Saad Zahran in 1966 (p. 145 – p. 109))

Pharaoh must have divided his people into sects and made the children of Israel the lowest.

The Almighty said: “Verily, Pharaoh exalted himself in the land and made its people into sects, weakening a group of them, slaughtering their sons and keeping their women alive. Indeed, he was one of the mischief-makers.” (Al-Qasas 4)

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Dr. says. Sami Said Al-Ahmad: “And we read in the Egyptian text (of the treaty of Ramses II with the Hittites) that the Hittite delegates begged Rameses II for peace, which was described by saying: The bull of rulers who set the borders where he wanted in any land” (The Ramesses Three Book, p. 54).

Pharaoh must have reached a level where he imposed his superiority on people.

The Almighty said: “Verily, Pharaoh exalted himself on the earth” (Al-Qasas 4).

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Salim Hassan wrote in his Encyclopedia Ancient Egypt: Among the historical, religious, and engineering documents are the dedication document that he wrote on the walls of the part that he added to the temple of his father, Seti I, in the buried godmother, which dated to the first year of his accession to the throne of the king after the death of his father: the document (Old Egypt – Salim). Hassan – C6 The era of Ramses II, p. 215)

“Ramses II” convenes a council of his court men and officials: His Majesty spoke to the bearer of the Ring of El-Wajh al-Bahri who was beside him: He spoke: Invite all the courtiers, the nobles, the men of the court, the managers of all businesses, and the supervisors of the House of Books, and they brought to His Majesty with their noses kissing the earth, kneeling, rejoicing, rejoicing, raising the palms of prayer to His Majesty. Then they began to praise this good God (Ramses II) and glorify his virtues in his presence, and spoke well of what he accomplished and were affected by his brave deeds as they occurred. Every word that came out of their mouths corresponds to what the master of the two lands (Ramses II) did right. After that, they prostrated themselves on their stomachs and rolled on the ground in front of his majesty (that is, they knelt and prostrated in complete reverence for Ramses II), saying: We have come to you, O Lord of heaven, Lord of the two lands, O “Ra”, O life of the whole world, O Lord of eternity, and O strong in its cycles. Atum “Humanity, O Possessor of good fortune, O Creator of abundance, O Khnum, Creator of mankind, O He who makes the entire Divine Enlightenment live, O pillar of heaven and constancy of the earth, O Regulator of the Nile shore and prepared for them, and Owner of abundant fruits. You who are under his feet the gods Renutt, the goddess of the harvest, who create the great and level the small, and whose words are food, oh the sublime master who is attentive when people sleep, and whose courage protects Egypt, and who is very valiant against foreigners, even if they are to each other. ?), and who with his dagger protects the delta, who is loved by Maat, who lives by the laws that you enacted, who is a defender of the shore of the Nile, who is rich in years, and great in victories, and who crushes foreign countries in their fear of him, oh king, oh sun, and whose words are the life of Atum Meditate before your majesty to order us to grant us the life that you give, O Pharaoh, Living, healthy and strong, O breath of our noses, and O life of all human beings when it shines on them. (previous source – p. 216).

This last document comes out with the manifestations of his claim to divinity, which he started from the first year in which he was the sole ruler and after his participation in his father’s rule for several years, which we refute as follows: His name is the good God (God) – Lord of the two lands (Lord of the two lands) – Lord of heaven (Lord of heaven) – the pillar of heaven And the constancy of the earth (Lord of the heavens and the earth) – He is the life of the whole world (The Giver of Life) – Master of eternity (the Living who does not die) – Creator of the multitude (Creator) – Creator of human beings (The Creator) – and the Owner of abundant fruit and under his feet the goddess of the harvest and from his words food ( Al-Raziq) – the sublime master who is attentive when people sleep (the Living, the eternal, who does not take a year or sleep) – the rich in years (the rich) – the great victories (the great), and others, which we find with him that his people and his entourage have bowed and prostrated to him in complete reverence.

Thus was the argument and debate between Moses and Pharaoh, in which Moses informed him before his fullness that God is the Lord of the worlds, the Lord of the heavens and the earth, the Lord of the East and the West. He is the Creator, the Creator, the Photographer, the Provider, the Guide, the Giver, the Giver of the Dead, the Accountant on the Day of Judgment.

The Almighty said: “He said, “Who is your Lord, O Moses?” He said, “Our Lord is He who gave everything its creation, then guided it.” He said, “So what?

The first centuries * He said its knowledge is with my Lord in a book My Lord does not go astray nor forget * Who made the earth a cradle for you and made paths for you in it and sent down water from the sky. We brought forth with it pairs of various plants * Eat and tend your livestock, for in that are signs for the guardians of prohibition * From them We created you and in them, We will bring you back And from it we will bring you out another time” (Taha 49:55). And the Most High said: “And what is the Lord of the worlds?” He said: “The Lord of the heavens and the earth and what is between them if you are certain.” He said to those around him: “Will you not listen?” He said, “Your Lord and the Lord of your forefathers are the first.” He said, “Your Messenger who sent To you is a madman * The Lord of the East and the West and what is between them said If you are wise * He said: If you take a god other than me, I will make you one of the prisoners” (Al-Shu’ara 23:29).

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Kent Kitchen gave an accurate description of the palace of Seti I and his son Ramses II and its surroundings, as he said: The city centre consists of Seti I’s summer palace and its annexes – the glass factory and military barracks. Ramses II expanded and enriched this palace greatly. The palace is surrounded by dignified walls painted with white plaster, followed by colourful corridors that intersect the royal suites and public halls that are covered by the audience, then a corridor that shines with beautiful glazed tiles, its rich, warm colours – yellow and brown with a blue or red and black touch on a brown (grey) floor. The staircase decorated in this picture and the throne room podium are decorated with foreign motifs above a lower frieze in the form of pond plants in blue colour, and the end column of the staircase is formed in the form of a seven devouring a miserable enemy – all of them are light green and glazed with blue colour. A clear hieroglyph in white on a blue lining or in blue on a white lining accompanied by vivid scenes inspired by the Pharaoh’s victories was used in red, blue, brown, yellow and black colouring. If we enter the royal suites, we find that solemn dignity and ostentation have disappeared and are replaced by joyful scenes such as hunting animals, harem women, and the God, but the small, cheerful God who is the God of home and warmth. The contrast is visible between the venerable walls and ceilings painted with white plaster around and above the main parts of the palace. And between the royal suites, in which cheerful, artistic decorations and colours prevail. (Ramses II Pharaoh Glory and Victory – authored by Kent A. Kitchen – translated by Dr Ahmed Zuhair Amin – revised by Dr Mahmoud Maher Taha – p. 172)

Not only that, but Mr Kitchn described the luxury and pomp in which the entourage of Ramses II and his entourage who resided around him in his capital, Rameses, lived in what may be explained at length in this research…

It also fascinates us. In his Encyclopedia of Ancient Egypt, Selim Hassan gave a wonderful description of the capital, Rameses, using moral discourses taught in schools for modern youth during Ramses II. He listened to what was stated in one of them:

The writer “Pepsa” greets his teacher, the writer “Amenambet” with life, farmer and good health. It is a letter in which I put information for my master. Another greeting to my teacher telling him that I have arrived at Ramesses (Berrameses = the house of Ramses) beloved of Amon – Ramses II (May he live happily and in health) I found it extremely prosperous. Its location is unrivalled beautiful, and it is similar to “Thebes” and was built by Ra himself. The king’s residence is where she loves to reside. Its fields are filled with everything funny. It is equipped with abundant food daily. Its backwaters are rich with fish and a pond crowded with birds. And his pastures are the freshness of its herbs. Its length is ….. a cubit. And the taste of its fruit planted in its fields is like a single witness. And the stores of its fruits are piled with wheat and barley, and the sky rises against the sky in its sublimity. And the onions and balls in the… … The energies of flowers in the palm (?) And in it are pomegranates, apples, olives, and figs from the orchard.. and the sweet “Kankmiya” wine that exceeds the witness.. and red fish from the lake of the king’s residence (?). What is extracted from the waters of “Great Victories” (the capital is Bar Rameses). As for “Hoor” water, it is extracted, Including salt and natron.. and ships that go and go to the port.. and the abundant food in them every day. Indeed, a person rejoices to live in it, if it does not lack in a desire that comes to the mind of a willing.. and in it, the small is equal with the great.. Come.. let us celebrate its heavenly feasts. And the feasts of the first seasons. From the herbs of their swamps, they bring papyrus.. and from the waters of Poplar, fireflies are brought to them. From the gardens come “sounding” plants, and from the vineyards, wreaths are picked. And the sea abounds with “beh” fish and “ezz” fish, and the swampy lands are presented to them… …, and great victories (the capital, Bar Ramesses) dressed in feast clothes every day… and sweet olive oil on their heads, whose hair has recently been manned, and the families stand by their doors and hands. Loaded with fresh flowers and greens from the house of “Hathor” and flower cards from the water of “Bahr”. Everyone was in agreement with his colleague in declaring his demand on the day designated for entering “Wasr Maat Ra Steben Ra” (Ramses II) “Mento” (God of War) The Lord of the Two Lands, i.e., on the morning of the festival of “Kiahk” (and this requirement is): sweet beer from “great victories” and the doses of its cups were like “shaa” as for its named drink “Khor” tastes like the taste of “Ano” drink, sweeter than strawberry. Clicia beer is brought to it from the port, wine and vineyards, and the fragrances of the gentle waters of “Sijin” and garlands of khila (?). The singers and singers were among the “great victories” who learned in Memphis. So take it as a home. Be happy and rejoice in it.. and do not leave it, O “Wasir Maat Ra Sitben Ra” O “Mento” O Lord of the Two Lands (Ramses II) beloved of “Amon” O god. (Saleem Hassan – Ancient Egypt C6 – p. 599

Thus ended the wonderful speech that described the capital of Pharaoh, his kingdom and his entourage and filled it with beauty, pomp, adornment, and outrageous wealth…

when he came back

Moses is from Madyan, and he had been absent from Egypt for more than ten years; God assigned him to send a message to Pharaoh, but he found the Egyptian capital, and it was completed, and the wealth of Pharaoh and his entourage increased, so Moses called upon them to take advantage of this wealth and pomp to mislead people with it.

The Almighty said: “And Moses said, Our Lord, that you have given Pharaoh and his people adornment and wealth in the life of this world, our Lord, that they may lead astray from your path” (Yunus 88).

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God brought Pharaoh and his soldiers out of this bliss in which they lived in Egypt, which we have come to describe as a detailed description of the capital, Barramesses. To the Holy Land after years of wandering. And the Holy Land was and still is one of God’s gardens on earth, in which the olive tree is at the top of the list of fruitful trees that were planted in Jerusalem. It caught the attention of many Western travellers who visited it during that period. Among the old fruitful trees in Jerusalem are also vineyards. It was mentioned by many travellers who visited the country from the fourth century AD until the sixteenth century AD. We especially mention from those areas that were planted with vines the area located to the left of the Kidron Valley, which Mujir al-Din tells us about it by saying: “And in the appearance of Al-Quds Al-Sharif from every side there are vineyards with different kinds of fruits from grapes.” One of the pilgrims of Bayt al-Maqdis describes it by saying: The grapevine carried between eight to nine aqats of grapes, and its trees were planted in abundance along that valley, which is about a mile long. The traveller “Cazola” also confirms this by saying: “I saw grapes very large, larger than what I have seen in our country and much better than what we have.” The traveller “Birchard”, who lived there in 1280 AD, confirms: “There are many vineyards, but the Muslims who rule the country do not drink wine, except for a few of them secretly. De Labro Quiere, who visited the city in 1432, also confirms this fact.

Also, fig-trees were found in abundance, but they were not as many as vine trees, in addition to walnut trees, berries, apples, lemons, apricots, pomegranates, sweet lemons, oranges and pistachios in large quantities. Yaqut narrates from al-Maqdisi in his description of the fruits of Bayt al-Maqdis that “God collected in them the fruits of the valleys, the plain, the mountain, and the opposite things, such as citron, almonds, dates, walnuts, figs, and bananas.” This fruit, which Kazula says is larger than any fruit he saw in his country. This is in addition to the date palm, and among the trees planted in Jerusalem is the cotton tree. Thus, God made the Children of Israel dwell in the Gardens of God on His earth in the Holy Land, which God blessed after He expelled the family of Pharaoh and his soldiers from the like of it.

The real problem lies in that most of the commentators said that the Children of Israel returned to Egypt and inherited its gardens and treasures after they left Egypt and drowned Pharaoh and his soldiers. Or: Like the one before, or: Like the one you said or did, or: This matter is like that, i.e. like the one before it, as well as the name of a reference to the distant one, which is sufficient for the analogy.

The Almighty said: “How many gardens and springs they left behind, and crops and a noble station, and a blessing in which they were fruitful, as well as we inherited them to other people” (Al-Dukhan 25-28).

And the Almighty said: “So We brought them out from gardens and springs, and treasures and a noble station, as well as We, inherited them from the Children of Israel” (al-Shu’ara’ 57-59).

And the Almighty said: “And We inherited the people who were oppressing the easts and wests of the earth, which we blessed, and the beautiful word of your Lord was fulfilled on the Children of Israel, as they were patient, and We destroyed what Pharaoh and his people were doing, and what they erected” (Al-A’raf 137).

Historical interpretation

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We should not stand on one interpretation and ignore the rest of the interpretations and deny any future interpretations that may be confirmed by new antiquities, for example, 1- The capital of Ramses (Bramses) with its palaces and temples all the manifestations of wealth in it. There are now only some broken statues.

2- The monument of Haman that we bore in his granite statue called (Ozymandias), which weighed a thousand tons, was destroyed, and we have presented his pictures.

3- His tomb in the Valley of the Kings is destroyed. However, the tombs of his grandfather (Ramses I), his father (Siti I), his son (Merneptah), his grandson (Siti II) and his wife (Nefertari) all of these tombs and others are completely intact and complete with inscriptions….. God knows what he wants.

This verse bears many meanings that I collected from 46 interpretations of the Qur’an in its various schools, all of which are interpretations of the interpreters bearing right and wrong, and shortening them as follows: 1- I destroyed all of its relics. 2- His capital was destroyed. 3- His cities were destroyed. 4- His palaces were destroyed. 5- Haman’s edifice was destroyed. 6- Its groves were destroyed. 7- Its trellis and non-trellis plants were destroyed. 8- Explanation of Al-Shaarawy: It was filled with dirt with erosion factors over thousands of years, and it was excavated underground and found.

Add to it 9- His tomb was destroyed… God knows what he meant.

The Almighty said: “And we destroyed what Pharaoh and his people used to do, and what they used to erect.” (Al-A’raf 137)

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Kent A Kitchen says: “At the time, all the lands of Egypt theoretically belonged to the pharaoh (Ramses II) as he was the representative and partner of the gods on earth.” (Ramses II Pharaoh Glory – p. 185).

Mr Kent’s Kitchen described the rivers that surrounded the capital, Ramses, where Pharaoh (Ramses II) lived, saying: “The waters of Ra” flow on the western and northern sides of the river.

The main city (Ramesses) and these waters were the main eastern branch of the Nile flowing to the northeast. Along the north and east of the city, a subsidiary channel flowed, probably the “Water of Avaris” connected to the lake of the Pharaoh’s Palace (Ramses II). Thus, the city is naturally and artificially fortified with waterways. (Ramses II Pharaoh Glory and Victory – Kent A. Kitchen – p. 173)

Dr Nazih Sultan, the Antiquities Inspector, says that Herodotus mentioned seven branches of the Nile in the delta. Strabo also mentioned seven branches with a slight difference in names and location. As for Ptolemy, he is the only geographer among the three, and the only one whose original map he drew in his handwriting was found.

Asli Pharaoh over the Egyptians and claimed for himself the king of Egypt and Anharha.

The Almighty said: “And Pharaoh called out to his people, saying: O my people, is it not for me the kingdom of Egypt when these rivers flow from the rivers of Egypt?”

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And the historical surprise comes all the surprise in the history of Ramses II, what came in the long (sadly torn) papyrus of Turin, which was said to be from the Ramesses era (the era of Seti I and Ramses II) .. (Sexual life in ancient Egypt – Liz Manish). One of the contemporary artists collected her pictures. In this papyrus, there are sexual drawings of anomalies between the sexes, in which the bald king (looks like Ramses II) and his bald father (Siti the First) appear as he brings women from behind (in the anus) in addition to other abnormal situations that I apologize for describing (it was said) About these women, they are his wives.

Al-Mutafakat, by the agreement of all the commentators, are the people of Lot who were famous for homosexuality. Was Pharaoh and before him homosexuals like the people of Lot?.

We will see.

The Almighty said: “And the Pharaoh and those before him came, and those who attacked the sinners” (Al-Haqqah 9).

This is how we tried hard to summarize our book (Pharaoh’s Trial) as much as possible. The book contains many details and Quranic verses that we mentioned along with their religious and historical interpretation, including for a long time. Just as there are Quranic verses, we are waiting for the antiquities to provide us with new and useful in the era of Ramses II, which makes us show their religious and historical interpretation. For example, I am in I sincerely long to complete the excavation and cleaning work for the tombs of the sons of Ramses II. This mighty work is currently facing great difficulties because I am waiting for the discovery of the room of Prince Ra Musa to read the inscriptions and writings that came in it, so we may read the story of the Prophet Moses when he was raised in the Ramses Palace until the Egyptian was killed He fled to Madyan and the events that followed the story of the Prophet Moses.

Which, if it happened, would be the greatest archaeological discovery in ancient history, but according to the Egyptian proverb, what I fear most is that what Moses says will come to Pharaoh.

There is an Egyptian international tourism project with which I would like to conclude the book to benefit from its results. Still, the publisher deleted it due to the circumstances of printing. This project is to commemorate the anniversary of the Great Exodus from Egypt in April of each year (in a manner that does not contradict the teachings of Islam and Egyptian laws) by bringing tourists to Egypt at the beginning of the year. April and go on two teams, the first team of Saft Henna in the eastern (the place of residence of the children of Israel at that time) to represent the children of Israel in their clothes at that time to prepare for the great Exodus on the night of April 5 (which coincided on April 15 at that time when the children of Israel began to go out with their Prophet Moses) to eat the Passover sacrifices and the Passover food after That (barley bread) and they ride donkeys or horses, and most of them walk in the itinerary of the exit until the beginning of the Gulf of Suez (or the bitter lakes) and they reach it at sunrise on April 29 (which coincided with Ashura, the day Pharaoh drowned at that time), while the second team representing the Pharaonic army comes out in their clothes The pharaonic village of Qantir in Sharqia (the place of the ancient capital, Baramsis), in mid-April, riding horses and war chariots, and tracing the trail of the first team until the two teams met at sunrise on April 29, to hold the grand exodus celebration by representing The event of going out with all its events as it came in the holy books with the latest technologies. This annual global tourism project will generate, God willing, billions (and may reach trillions) of dollars annually for Egypt, which will be easy to secure (as you will secure only two regiments) and this global project I call “We go out with the Prophet Moses.”

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Ramses II, Pharaoh Moses, with religious, astronomical and historical evidence

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