FOREWORD:                

  The Quran is God's Word, the divine book given to human beings essentially as a source of guidance; it is not a book on history or sciences, but within its methodology and discourse of guidance, it contains different styles: Quranic stories of past peoples and prophets, parables, and some scientific facts. Hence, such styles are not the end in themselves; rather, they are means to achieve one purpose, which is guidance to the Truth. Hence, the Quranic stories do NOT follow the historical narratives methodology of historical accounts and books, past and present, adopted by various historians in all eras. Any historian would mention details, about any historical fact, that include time, location, succession of events, agents/heroes, date, people involved, repercussions and impact, etc., and they rarely care to draw lessons or moral of this or that historical incident or fact, leaving it for readers to deduce for themselves. The Quran differs a great deal in that respect; the drawn lesson is the goal and focus of all Quranic stories, which disregard most details that historians care about so much. God says the following in the last verse of the Quranic Chapter 12, that focuses mainly on the story of Joseph: "In their stories is a lesson for those who possess intelligence. This is not a fabricated tale, but a confirmation of what came before it, and a detailed explanation of all things, and guidance, and mercy for people who believe." (12:111).  Drawing moral lessons is assured when the historical stories in the Quran is free from details of time, place and most names, so as to make them abstract and a general issue/case that may apply and reoccur within any eras and locations as well as within certain circumstances and conditions. The great Quranic stories, for instance, never mentions the names of the disbelievers of Qorayish, or even names of believers, as these Quranic stories talk about their descriptions and deeds in order to generalize the moral to make us learn about what to avoid and what to apply and adopt; thus, the Quranic text talks about ''disbelievers'', ''polytheists'', ''the pious'', ''the righteous'', ''the hypocrites'' etc. so that such descriptions fit any who would adopt and apply them in all eras and any locations. "Or have they chosen intercessors other than God? Say, "Even though they have no power over anything, and are devoid of reason?" Say, "All intercession is up to God. To Him belongs the kingdom of the heavens and the earth. Then to Him you will be returned." When God alone is mentioned, the hearts of those who do not believe in the Hereafter shrink with resentment. But when those other than Him are mentioned, they become filled with joy." (39:43-45).  Therefore, the Quranic text turns the polytheistic tenet of Qorayish in the 7^th century A.H. into a case generalized to indicate any sort of disbelief in any era or location, that is why little details of their polytheistic tenet are mentioned in the Quran, thus making the verses general and apply to all those, in any eras, would disbelieve in the same manner and deny the Hereafter (for instance, as per 39:45). Despite the fact that the Quranic text tells us a lot of events that took place during the era of the revelation of the Quran, and comments on them, the Quranic methodology turns the specific historical event into generalized case. This is why the word Qorayish is never mentioned in the Quranic text except once in the Quranic Chapter 106, titled "Qorayish", that consists only of four verses: "For the Protection of Qorayish. Caravans set forth safe in winter and summer journeys. Therefore, let them worship the Lord of this House. Who has fed them against hunger, and has secured them against fear." (106:1-4). In this book titled "Egypt in the Quran", we attempt to follow all Quranic verses talking about Egypt in order to deduce and discern details that will sketch a picture of conditions and circumstances of Egypt on both the social and political aspects, during the era of the occupiers, named the Hyksos, and during the era of the Ramses dynasty of Pharaohs. It is natural and expected that these Quranic verses about Egypt do NOT reflect the whole and complete picture about Ancient Egyptian life. But we can say the same about books of Egyptology and history of Ancient Egypt, though archeologists and historians tell us a great deal, but many of their findings lacking and do not say a final word in most things related to that field in a comprehensive, integral way at all, though this is their domain, field, and specialty and their main aim and purpose. The Quran is not a book of history at all; we must bear this in mind as we read ''Egypt in the Quran", and therefore, no historical research methodology typical of historians is adopted in the Quranic text at all, not this was expected or required in the first place. Yet, the Quranic revelation, that descended on earth 14 centuries ago, contains indications about certain facts ascertained by discoveries made recently by archeologists. Let us also bear in mind that Quranic facts of historical nature are absolute truths, and must never be doubted by real believers in the Quran. In contrast, findings of historians and archeologists relative and put into question. Let us also bear in mind that archeologists have discovered recently that some Pharaonic rulers would readily remove names of their predecessors and ascribe their heroic, historic deeds and monuments to themselves; this indicates that human history may be distorted and falsified, even when written in hieroglyphics. This is NOT the case for the Quranic stories, and we read the following about them in the Quran: "In their stories is a lesson for those who possess intelligence. This is not a fabricated tale, but a confirmation of what came before it, and a detailed explanation of all things, and guidance, and mercy for people who believe." (12:111).