The Qur’an identifies the ruler of Egypt as “Pharaoh” sixty-five times, but only in the story of Moses. Not a single time is Egypt’s earlier king during the time of Joseph called a “Pharaoh” in the Qur’an. This differs from the Old Testament, which uses the title for both rulers, and even for the ruler of Egypt during the earlier time of Prophet Abraham.431 However, it has since been established that the term “Pharaoh” was first coined during the reign of Thutmose III (d. 1436 BC), the 18th dynasty of ancient Egypt.432 Historians have further discovered that during the era of Joseph, the 15th to 17th dynasties of Egypt were an invading force from Palestine, and hence they were called the Hyksos (literally: foreign kings). Since “Pharaoh” meant “great house” or “elite bloodline,” and since the Hyksos were occupiers and not indigenous rulers, they were naturally ineligible for the honorific title—had it even existed.433
The Qur’an identifies the ruler of Egypt as “Pharaoh” sixty-five times, but only in the story of Moses . Not a single time is Egypt’s earlier king during the time of Joseph called a “Pharaoh” in the Qur’an. This differs from the Old Testament which uses the title for both rulers, and even for the ruler of Egypt during the earlier time of Prophet Abraham .431 However, it has since been established that the term “Pharaoh” was first coined during the reign of Thutmose III (d. 1436 BC), the 18th dynasty of ancient Egypt.432 Historians have further discovered that during the era of Joseph, the 15th to 17th dynasties of Egypt were an invading force from Palestine, and hence they were called the Hyksos (literally: foreign kings). Since “Pharaoh” meant “great house” or “elite bloodline,” and since the Hyksos were occupiers and not indigenous rulers, they were naturally ineligible for the honorific title—had it even existed.433
Dr. Bucaille ya rubuta, "Dole in yarda cewa lokacin da ake isar da Alkur'ani ga mutane, yaren tsohon Masar ya ɓace daga ƙwaƙwalwar ɗan Adam fiye da ƙarni biyu, kuma ya ci gaba da kasancewa haka har zuwa karni na sha tara. Saboda haka, ba zai yiwu a gare mu mu sani cewa sarkin Masar ya kamata a kira shi da wani abu banda taken da aka ambata a cikin Littafi Mai Tsarki."
Dr. Bucaille writes, I must confess that when the Qur’an was first being conveyed to people, the ancient Egyptian language had vanished from the collective memory of humanity for over two centuries and remained that way until the nineteenth century. Therefore, it was impossible for us to know that the king of Egypt should be called anything other than the title mentioned in the Holy Bible.
Zaɓin kalmomi a cikin Alqur'ani a kan wannan batu yana da ban sha'awa kuma yana sa tunani.434
The subtle word choice of the Qur’an on this matter is thought-provoking.434
Ba a tabbatar da daidaiton tarihin Alkur'ani kawai ta hanyar binciken kayan tarihi na zamani ba. Hakan ya ba mutane da yawa daga cikin Yahudawa da Kiristoci na farko mamaki. Abin da ya ba da mamaki shi ne yadda Muhammad ﷺ zai iya magana kawai game da mutane na al'ummomi daban-daban kamar Ibrahim, Yusuf, Musa, Isa, Dhul-Qarnaini da wasu, da cikakken bayani haka nan. Haka kuma abin mamaki ne yadda ya iya bayyana yanayin Lahira sosai, kamar yadda littattafansu na farko suka yi, kamar yadda Allah ya ce: {A kanta (Wuta) akwai goma sha tara. Ba mu sanya masu tsaron Wuta ba sai mala'iku, kuma ba mu sanya adadinsu ba sai gwaji ga waɗanda suka kafirta, domin waɗanda aka bai wa Littafi su tabbata} 435. Wasu Yahudawa a Madina sun yarda cewa Muhammad ﷺ lallai annabi ne na gaskiya, sannan suka yi tsayayya da saƙonsa da hujjar cewa bai shafi Larabawa ba kawai. Hakan ya faru ne saboda sun kasa kalubalantar asalin saƙon daga wurin Allah, domin sun san cewa babu wata hanya da za a samu wani abu mai kama da wannan tarihi a harshen Larabci. Kamar yadda Allah ya ce: {Wannan na daga labarin gaibi ne da Muke yi maka wahayi zuwa gare shi. Ba ka san shi ba, kai ko mutanenka, tun kafin wannan} .436
The historical accuracy of the Qur’an is not just confirmed by recent archeological excavation. It astonished many early Jews and Christians as well. The fact that Muhammad صلى الله عليه وسلم could simply speak of personalities across different cultures like Abraham, Joseph, Moses, Jesus, Dhū al-Qarnayn, and others with such detail was inexplicable. So was the fact that he صلى الله عليه وسلم could extensively illustrate scenes from the hereafter just as their earlier scriptures did, as Allah said, Over it (the Hellfire) are nineteen. And We have not made the keepers of the Hellfire but angels, and We have not made their number except as a trial for those who disbelieve, and so that those who were given the Scripture [prior] would be certain...435Some Jews in Madinah conceded that Muhammad صلى الله عليه وسلم was in fact a true prophet, then resisted his message under the indefensible claim that it only applied to the Arabs. This was due to their inability to contest its divine origin, for they knew there was no access to any semblance of this history in the Arabic language whatsoever. As Allah says, “That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this.”436
Wasu daga cikin manyan masu sukar Alƙur'ani a ƙarni na baya, kamar William Tisdall (d. 1928), sun tabbatar da hakan. Ya rubuta cewa, "Ba ya bayyana cewa akwai wata hujja mai gamsarwa da ke nuna cewa an yi fassarar Larabci ta Sabon Alkawari a zamanin Muhammadu ﷺ."437 Haka kuma, Fafaroma Tawadrus na Biyu na Alexandria ya rubuta cewa, "Fassarar Larabci ta farko ta bayyana a ƙarshen ƙarni na takwas na Gregorian, kuma fiye da shekara ɗari bayan bayyanar Musulunci. Bishop John na Seville a Spain ne ya yi ta. Fassara ce ta wani ɓangare kawai, ba ta ƙunshi dukan littafin ba, kuma ba a yaɗa ta sosai ba."
Some of the toughest critics of the Qur’an in the past century, like William Tisdall (d. 1928), confirmed this. He writes, “There seems to be no satisfactory proof that an Arabic version of the New Testament existed in Muhammad’s time.”437 In a similar vein, Pope Tawadrus II of Alexandria writes, The first Arabic translation surfaced towards the end of the eighth Gregorian century and more than one hundred years after Islam. It was done by Bishop John of Seville in Spain. It was a partial translation that did not include the entire book and was insufficiently circulated.
Wannan ma yana aiki ga Attaura. Mafi ƙwarewar masu bincike na ilimi a wannan fanni sun yarda cewa babu wani rubutaccen harshen Larabci mai tsawo, ko na addini ko na waƙa, na asali ko na fassara, da za a iya komawa da shi zuwa zamanin kafin Musulunci.439
This holds true for the Torah as well. The most authoritative academic researchers in this space largely agree that no written Arabic text of substantial length, be it scriptural or poetry, original or translated, can be traced backed to the pre-Islamic period.439