Haman Part 2
★ The belief of the Pharaoh’s ascension to heaven ★
Climbing a ladder or building with mud mortar and the belief in the supreme divinity of the pharaoh:
The French Egyptologist Christian Jacques in his book (Egyptian Magic):
C. Jacq (Trans. J. M. Davis), Egyptian Magic, 1985, Aris & Phillips Ltd. & Bolchazy-Carducci Publishers: Chicago, p. 11.
The Pharaoh stands before the gods, displaying his authority . He orders them to build a staircase (covered with mud mortar). staircase ) so that he may ascend to heaven. If they do not obey his command, they will have no food or offerings. But the king takes one precaution. It is not he, as an individual, who speaks, but the divine power: “It is not I who tell you this, O gods, but magic that speaks.
And when the pharaoh completes his ascension, with magic at his feet, “the heavens shake,” he asserts, “and the earth trembles before me, for I am a magician, and I possess magic.” He is also the one who installs the gods on their thrones, proving that the universe recognizes his absolute power .)
Standing before the gods, the Pharaoh shows his authority. He orders them to construct a staircase so that he may climb to the sky. If they do not obey him, they will have neither food nor offerings. But the king takes one precaution. It is not he himself, as an individual, who speaks, but the divine power: "It is not I who say this to you, the gods, it is the Magic who speaks".
When the Pharaoh completes his climb, magic at his feet "The sky trembles", he asserts, "the earth shivers before me, for I am a magician, I possess magic". It is also he who installs the gods on their thrones, thus proving that the cosmos recognises his omnipotence.
- Pyramid Texts:
Source:
THE DEAD PHARAOH ASCENDS TO HEAVEN, J. H. Breasted
Translator JH Breasted says: :
The so-called Pyramid Texts are religious texts inscribed on the interior walls of the pyramids of some pharaohs of the Fifth and Sixth Dynasties ( c . 2425-2300 BC). The Pyramid Texts contain the earliest references to Egyptian cosmology and theology .[
It was mentioned in it:
( King Onis goes to heaven, King Onis goes to heaven!... Ladders were laid out for him to ascend to heaven (Per. 365)... The king ascends to heaven among the gods who dwell in heaven. )
[King Unis goes to the sky, king Unis goes to the sky!... Stairs to the sky are laid for him that he may ascend thereon to the sky (Pyr. 365)… The king ascends to the sky among the gods dwelling in the sky.][1]
- Egyptologist Sir Flinders Petrie says in his book, Religious Life in Ancient Egypt:
Source:
Sir. F. Petrie, Religious Life In Ancient Egypt, 1924, Constable & Company Ltd.: London, pp. 208-209.
Text of the speech:
The desire to ascend to the gods in heaven was expressed by the desire to climb the ladder .... When the cult of Osiris reached Egypt, the desire was for the future to be accepted as a subject in Osiris' kingdom. When the cult of Ra arrived, the desire was to join the company of gods who formed Ra's retinue in his great vessel in heaven..
[Egyptologist Sir Flinders Petrie in his book Religious Life In Ancient Egypt says:
The desire to ascend to the gods in the sky was expressed by wanting the ladder to go up.... When the Osiris worship came to Egypt, the desire for the future was to be accepted as a subject in the kingdom of Osiris. When the Ra worship arrived, the wish was to join the company of the gods who formed the retinue of Ra in his great vessel in the sky.]
★هامان★
Who called him Haman? | Source in Arabic | Source in its original language |
The title of the priest of God is Haman-ter = ( priest of God or servant of God ) Note: The high priest was called the chief of workers [2] | Article (Crime, Worship and the Death Penalty) by archaeologist Harco Willems . | Crime, Cult And Capital Punishment By H. Willems,Journal Of Egyptian Archaeology,1990,pg59 |
The young priest, high priest, architect and sculptor is called ah-MAH-nah Oh, no, no.
| Dictionary of Egyptian Gods and God Names | "Lexicon of Egyptian Gods and Divine Names Lexi Con der Egyption Gutar and Guter Beit Zaikh Nouns In Orientalia Lovaniensia Analecta,vol1,pg312,332,335
See also Middle Egyptian - An Introduction To The Language And Culture Of Hieroglyphs |
Hamenah, chief foreman of the quarry during the reign of Ramesses II | (Egyptian inscriptions from the Hof Museum in Vienna) Egyptian inscriptions from the Hof Museum in Vienna.
| W. Wreszinski, Egyptian Inscriptions from the KK Hof Museum in Vienna, 1906, JC Hinrichs'sche Buchhandlung: Leipzig, I 34, p. 130.,196.
|
Kapuhotep, chief sculptor of Amun during the reign of Ramesses II, was called Hamenha. | Source: Museum of Art History (KunsthistoRiskes) Art history) In Vienna, engraving Nos. 5821+5822 from the Miramar collection (1855–1882)
| D. van der Plas (Ed.), Egyptian Treasures in Europe Volume 5: Kunsthistorisches Museum Wien / Vienna, 2002, U-CCER Production BV: Heidelberglaan (The Netherlands).
|
- Archaeologist Harko WillemsProfessor of Archaeology at the University of Leuven, Belgium, specializing in the study of social and religious life in Middle Egypt through language and antiquities, and director of the archaeological project at Deir el-Bersha, in his article entitled: Crime , Cult and Capital PunishmentPublished in 1990 in the Journal of Egyptian Archaeology Page 59 states that the title of the priest of God is] Priest of the god = Hamantar[ HMN-NTR [3]
- Dictionary of Egyptian Gods and Names of the Gods = Lexicon of the Egyptian Gods and Names of the Gods2002 edition, Volume 1, under the title Orientalia Lovaniensia AnalectaPage 312, Page 332, and Page 335 mentioned that the word IMN The title given to the god Amun was also given to the low-ranking priest, the chief priest, the architect, and the sculptor.
How do you pronounce the word IMN?In a letter between Ramses II and Hattusili I, king of the Hittites, written in cuneiform, it was written (Ramesses, who was born of Amun); and regarding how to pronounce it, the American Egyptologist James Allen says in his book (Middle Egyptian - An Introduction to the Language and Culture of Hieroglyphs) in 2010, p. 364, that it is pronounced ah-MAH-nah..
Middle Egyptian - An Introduction To The Language And Culture Of Hieroglyphs
How is the priest called the same as the god?
Egyptologist G. John says :
In some phrases , the official mentions his earthly positions that allow him to perform the rituals, and in others he receives not only the attributes of his god but also his personality, thus becoming the literal representative of that god in the rituals.[
J. Gee, "Prophets, Initiation and the Egyptian Temple", Journal Of The Society For The Study Of Egyptian Antiquities, 2004, Volume 31, p. 100.
Even the priest, while performing the ritual, speaks as if he were God, saying:
“ I am Horus, who is above the heavens, the beautiful and dreadful, the lord of dread, the great and dreadful, the high-feathered, the chief in Abydos,” “I am Thoth, protector of your bones,” “I am the living and active spirit that is in Herakleopolis, who offers sacrifices and subdues evil .”
J. Gee, "Prophets, Initiation and the Egyptian Temple", Journal Of The Society For The Study Of Egyptian Antiquities, 2004, Volume 31, p.99-100.
The high priest was called the chief of workers, like the high priest Bakenkhons who built the great temple of Karnak and Berehotep.
Source:
K. A. Kitchen, Ramesside Inscriptions, Translated & Annotated, 2000, Volume III (Ramesses II, His Contemporaries), op. cit., pp. 35-47, esp. p. 37 (Under ‘Prahotep B, Vizier’); E. Frood, Biographical Texts From Ramessid Egypt, 2007, op. cit., pp. 150-162.
Backenkhons says:
“ I am a truly trustworthy person, useful to my lord, respectful of his god’s reputation, walking (always) in his way, doing charitable deeds within his temple, and I am the chief master of works in the estate of Amun , as a competent trustee of my lord . … I have done charitable deeds in the nome of Amun, as overseer of my lord’s works. I built for him a temple , (called) ‘Ramesses-Meriamun-Who-Hears-Prayers’ in the upper gate of the nome of Amun. I erected granite obelisks in it, whose tops approached the heavens, and a stone terrace in front of them, before Thebes, the land of splendor and gardens planted with trees .”
K. A. Kitchen, Ramesside Inscriptions, Translated & Annotated, 2000, Volume III (Ramesses II, His Contemporaries), op. cit., p. 213.
A person named Hamnah , whose job was chief of the quarry workers during the reign of Ramses II:
A doorframe in the Kunsthistorisches Museum in Vienna, Austria. This represents the upper right portion of the frame; its inscription. "Hemneh", whose occupation is " Vorsteher der Steinbrucharbeiter" (Chief/Supervisor of Quarry Workers), dates to the New Kingdom.
Source: (Egyptian Inscriptions from the Hof Museum in Vienna) Egyptian inscriptions from the Hof Museum in Vienna.
W. Wreszinski, Egyptian Inscriptions from the KK Hof Museum in Vienna, 1906, JC Hinrichs'sche Buchhandlung: Leipzig, I 34, p. 130.,196.
Kapuhotep, the chief sculptor of Amun during the reign of Ramesses II, was called Hamenha :
Source: Museum of Art History (KunsthistoRiskes) Art history) In Vienna, engraving Nos. 5821+5822 from the Miramar collection (1855–1882)
D. van der Plas (Ed.), Egyptian Treasures in Europe Volume 5: Kunsthistorisches Museum Wien / Vienna, 2002, U-CCER Production BV: Heidelberglaan (The Netherlands).
Date: 19th Dynasty, probably from the reign of Ramesses II, 13th century BCE
Provenance: Unknown
Current location: Kunsthistorisches Museum, Vienna
Material: Limestone
Height: c. 117 cm; Breadth: 27 cm
Inventory number: 5821+ 5822
Collection: From the Miramar collection (1855–1882).
★ Heaven weeps over Pharaoh ★
And leave the sea as a resting place. Indeed, they are a drowned army. 24 How many gardens and springs did they leave behind, 25 And crops and noble dwellings, 26 And blessings in which they used to enjoy themselves? 27 Thus it was. And We caused another people to inherit it. 28 So neither the heaven nor the earth wept for them, nor were they reprieved. 29 [Ad-Dukhan: 24-29]
The American archaeologist James Henry Breasted quotes one of the funerary texts, saying:
(It makes the natural elements feel the terrible calamity represented by the death of the king, and his presence among the gods of heaven, as those who mourn the king say: “ The sky weeps for you , and the earth trembles for you.”)
Source: Dawn of Conscience, James Henry Breasted, translated by Dr. Salim Hassan, p. 89.
★ Abraham, peace be upon him ★
THE APOCALYPSE OF ABRAHAM, EDITED, WITH A TRANSLATION FROM THE SLAVONIC TEXT AND NOTES,BY G. H. BOX, M.A
The translator from the Slavic language, G.H. Box, says:
The original date of composition can be placed at the end of the first century or the beginning of the second century AD.
It was mentioned in the vision on the tongue of Abraham, in the first part, pp. 26-27:
(15 [I call the sun more worthy of honor than the earth]
16 For it shines with its rays.
The whole world 17 and the different atmospheres. 17 [But] 14 I do not even call it God, because it
At night 18, because of the clouds, its path is obscured.
18 And I also do not name the moon or the stars
“God, because they also in their season hide [their] light at night . 2 [But] 1 Hear [this] 1 O Terah my father; for I 3
I will make you know the God who made everything ,(
This is consistent with the Almighty’s saying:
76 And when the night covered him, he saw a star . He said, “This is my Lord.” But when it set, he said, “I do not like those that set.” 77 And when he saw the moon rising, he said, “ This is my Lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray .” This is my Lord; this is greater. But when it set, he said, "O my people, indeed I am innocent of what you associate with Him. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Him." [Al-An'am: 76-79]
[1] THE DEAD PHARAOH ASCENDS TO HEAVEN, J. H. Breasted.
[2] K. A. Kitchen, Ramesside Inscriptions, Translated & Annotated, 2000, Volume III (Ramesses II, His Contemporaries), op. cit., p. 213.
[3] H. Willems, “Crime, Cult And Capital Punishment (Mo'alla Inscription 8)”, Journal Of Egyptian Archaeology, 1990, op. cit., pp. 27 , 43 – 46 . Also see H. Goedicke, "A Note On The Early Cult Of Horus In Upper Egypt", Annales Du Service Des Antiquités De L'Egypte, 1959, Volume 56, pp. 59-62.
Praise be to God as He taught us to praise Him, and I send prayers and peace upon the Prophet Muhammad, and upon his family and his prostrating and bowing companions.
And then, I hastily published on January 28, 2025 AD a brief research paper on some of the unseen miracles in the Holy Qur’an, including the miracle of the Holy Qur’an’s knowledge of the title (Haman), which was given as a title to:
1- High priest (who was often called the chief of workers).
2- The priest.
3- Construction worker.
4- The sculptor.
It is also the name of Amun's foreman of construction, Hemen H.
This proves that:
1- Important figures in the state have acquired this term as a title and a name.
2- These characters were in charge of construction work.
These three introductions (Haman + important person + doing construction work) are what the Holy Quran mentioned regarding Haman (“O Haman, build me a tower”). Since he was known to the Pharaoh, he was an important person, and his name and job, these three are consistent with what was discovered.
Since this coincidence would not have been a coincidence, and since the Messenger of God, may God bless him and grant him peace, would not have known it through the fact that these three pieces of information remained in oral transmission due to the distance of time, approximately 3,000 years, and the difference in language, and the Bedouin Arabs, and the ignorance of the entire world of the information, so much so that the Holy Quran was often attacked by Orientalists who said, “Your Messenger made a mistake when quoting from the Old Testament, as the Old Testament says that Haman is the minister of Ahasuerus the Persian, so your Messenger made a mistake and made him the minister of Pharaoh.”
However, due to an error in attribution in the previous research, and due to the presence of additional information that I wanted to add, and in order for the research to be better organized, I wanted to republish it. May God accept it.
1. Amin = Haman = High Priest.
The title “ Amin ” was given to the chief priest, like the chief priest of the Gynecopolis region in northern Egypt, who used this title with him. It is a title very close to “ Haman ” and he had a high position like the Quranic Haman. It will come to pass that the chief priest was in charge of the workers.
If the Pharaoh had ordered the high priest (who was also the chief of workers) to build him a tower, he would have said, “ Mr. Haman, build me a tower .”
See Sir Wallace Page's Dictionary of the Ancient Egyptian Language [1]
- The presence of the name (Hemin) among people's names
Harco Wilmes says, “ Regarding the presence of the name Hemin in the names of people who may have lived in the Ma’alla area,] About[..."
"(i) the occurrence of Hemen in names of people who may originate from the region of Mo'alla…"[2]
◄ The title of chief of workers is given to the high priest.
There are many examples, the most famous of which is Bakenkhons, the High Priest under Ramesses II, who was given the title of Chief of Work and oversaw the construction of many buildings, most notably the famous Renk Temple.
Backenkhons says:
“ I am a truly trustworthy person, useful to my lord, respectful of his god’s reputation, walking (always) in his way, doing charitable deeds within his temple, and I am the chief master of works in the estate of Amun , as a competent trustee of my lord . … I have done charitable deeds in the nome of Amun, as overseer of my lord’s works. I built for him a temple , (called) ‘Ramesses-Meriamun-Who-Hears-Prayers’ in the upper gate of the nome of Amun. I erected granite obelisks in it, whose tops approached the heavens, and a stone terrace in front of them, in front of Thebes, the land of splendor and gardens planted with trees .” [3]
2. (Ham-Nter = priest; servant of God)
When translating foreign names and titles into Arabic, the Arabs often - as we shall see - delete some letters from the end of the name and combine two words into one word. Accordingly, the title ( Ham Neter = the priest ) is close to ( Haman ) if we delete the last two letters during the Arabization to become ( Haman ) and from there to ( Haman - Haman ).
The American Egyptologist James Allen states that (Him Neter) means (priest, servant of the god) [4]
Hans Goedicke says:Egyptologist
“ Both are of great importance because they bear witness to hitherto unattested cults of the Old Kingdom, to which this fragment of inscription must be attributed. The first, Hem-Nter Hemen , concerns the worship of a kind of falcon god in the form of the Hemen idol, which first appears in the Pyramid Texts. ” [5]
They are the servant of God.
This is the same as what Sir Wallace Budge mentioned in the English Hieroglyphic Dictionary [6] :
(Haminter = servant of God)
◄ The issue of deletion and then merging:
This is an old Arabic practice known in foreign names, i.e. deletion, and also deletion and merging between two words after deletion, deletion like ( Al-Arisiyyin ).] Orthozoks became Orth, became Urs, became Arisi, and the plural is Arisians.[ And like the " Romans " It was pronounced in their original language - Latin - " Romanus ", then it became " Rom " among the Arabs, so the last 3 letters were deleted. Like " Gurja ", an ancient Arabization of " Gregory ", by deleting the last 5 letters. Like " Abraha ", an Arabization of " Abraham ", by deleting the last letter.
And like ( Bishop ) is an Arabization with deletion from ( Episkopos ); and deletion with merging in titles like ( Moqawqis ) is an Arabization of the Greek title ( Megalotatos) .The letter “lamda” was deleted, and the letter “taw” was deleted, meaning “the revered.” Like (Sapur) from (Shah + Pur), the letter “ha” was deleted and merged.
Al-Jawaliqi (540 AH) said:
( And if you are told about a foreign word that differs from its sign, do not consider it a mixture, because the Arabs mix it up and speak it in a mixed way, because it is not part of their language... Al-Farra’ used to say: A Persian name is constructed in any way, if it does not depart from the structures of the Arabs ) [7]
There are many examples of these in Al-Mu'arrab by Al-Jawaliqi, so please refer to it.
Ha or Ha?
Is it ( hum netr ) or ( ham netr )?
This letter ḤAt the beginning of Pharaonic names, it is pronounced as a ha’, not a ha’. Rather, a dot was added to it so that after it, it would be pronounced as a long ya’. Egyptologist Dr. James Allen says:] : Ḥ Like the English letter HExample: Ḥjmt"woman" pronounced " Hee-met"Hey, the[[8]
But even if you pronounce the letter Ha’, it does not harm, because the substitution between letters with similar points of articulation is common, such as the substitution between the letters Dal and Ta’, both of which come from the mouth, and the letters Kha’ and Kaf, both of which come from the throat. For example, the Arabic word ( batikha ) has the equivalent in ancient Egyptian hieroglyphics of ( Badouka ’) [9] , where a substitution occurred between the similar and homogeneous letters (T/D), (K/Kh), and (A/H). Based on this, the substitution between the letters Ha’ and Ha’ is acceptable because they are from the throat.
3- IMN)=Ah Mah Nah=Amanah= Haman)
◄ Meaning and uses of the word
This word is given as a name to the god Amun, and as a title to:
1- The priest.
2- Construction worker.
3- The sculptor.
4- The singer
As stated in the “Dictionary of Egyptian Gods and Names of the Gods”:2002 edition, Volume 1, under the title Orientalia Lovaniensia AnalectaPage 312, Page 332, and Page 335 mentioned that the word IMN The title given to the god Amun was also given to the low-ranking priest, the chief priest, the architect, and the sculptor.
The text of the dictionary in German is on the left, its translation into English is in the middle, and its translation into Arabic is on the right:-
◄ How to pronounce the word
The American Egyptologist James Allen says in his book (Middle Egyptian - An Introduction to the Language and Culture of Hieroglyphs) in 2010, p. 364, that the word IMNPronounced ah-MAH-nah.This was known through a letter between Ramses II and Hattusili I, King of the Hittites, written in cuneiform, in which it was written (Ramesses, who was born of Amun), and in which this word IMN was used.Pronounce it ah-MAH-nah.See picture:
◄ Ahamana or Mariamanana?
The passage according to Dr. James Allen, which is highlighted in yellow:-
“wass-moo-ah-REE- ë ah sah-tip-nah-REE- ë ah , ree -ë ah-mah-SEE-sah migh-ah-MAH-nah .”
Which is translated as:
“ Ramses whom Amun desired .”"
The cuneiform writer dropped the letter R.From the word ( migh)) and wrote the letter y instead(pronounced), gh indicatesIn cuneiform) Dr. Allen explains this by saying:
So the phrase corresponding to this cuneiform pronunciation according to hieroglyphics is ( whom Amun loved Meryamun)) which will be pronounced:
Mery-ah-MAH-nah
The meaning of the word (( MaryHe ( loved it = desired it = desired it)) as translated by D. Ellen; the meaning of the two words ( mry-ỉmn) can also be seen.) which means ( beloved - Amun ) and make sure that they are two separate words here , and here also:
◄ Is the letter Alif the first letter of Ahamana or the last letter of Miri?
The word " Meri " means beloved; this can be easily found here.
Thus, it does not end with the letter Alif; and it can be confirmed that they (Amun + Meri) are two separate words, and the first does not end with Alif, but rather the second is the one that begins with Alif from the two previously mentioned links here and here ; and by examining the following image [10] you can see that MeasuresEnds with iAnd there is no letter a after it
Then we will notice that beloved = mery; and amana = amanaThe letter alif aIt is part of the word Amun and not of the word (beloved); so it is not correct to say that Amun is (mana) but rather (amana); and here also it can be confirmed that the aPart of Amun mery-amen.
Even if the letter Alif is the last letter of beloved = meryThis means that the letter m in the following phrase is the last letter of mery.Also! (Mahboub Maat) [11]
The letter Ra is the last letter of mery(Beloved of Ra) [12]
Where or Trust?
Does cuneiform pronunciation omit vowels?
Does the cuneiform language pronounce Amun like this (Manah) without the alif because it deletes the vowels?
In fact, Dr. James Allen stated the opposite. He showed his gratitude to the cuneiform language that preserved the vowels in the word Amun and the word (beloved = Mery) when he said:
We have the actual pronunciation of both names thanks to the cuneiform transcription, where the vowels are writtenThe cause["
"We have the actual pronunciation of both these names thanks to a transcription in cuneiform, where the vowels are written."[13]
The cuneiform language preserved the vowels, and thanks to that we were able to know the pronunciation of the phrase. Therefore, the two reasons why it might be thought that the word (Amanah) begins without the alif (Manah) have been dropped, namely:
1- Alif is the last letter of (beloved = mir)
2- The alif is a vowel and therefore the cuneiform language omitted it.
Whoever uses both reasons together has fallen into a contradiction. How can the letter alif be the last letter of (Mir) when it is deleted?!
◄ Why did Dr. James Allen delete pronunciation in the third edition?
Dr. James has deleted the comment he had made regarding further clarification of the pronunciation of the phrase, although the pronunciation is still clear in what he has left ( mayamána= My trust = My beloved trust .
More importantly: Did Dr. Allen mention that the third edition's goal was to correct errors in the second edition? Let's read the introduction to the third edition:
" As you can see from the title page, this is the third edition of the book. The second edition was intended primarily to correct errors in the first edition and to provide illustrations to accompany the articles. This new edition follows essentially the same format , but differs significantly in several respects. The page layout has been redesigned to increase readability, resulting in a slightly increased number of pages. To make it more useful as an aid to reading texts, an index of textual references has been added. The discussion of dependent clauses has been extracted from the lessons on individual constructions and verb forms and reorganized into dedicated lessons on various means of subordination ." [14]
"As you can see from the title page, this is the third edition of the book. The second edition was primarily intended to correct errors in the first edition and to introduce illustrations to accompany the essays. This new edition essentially follows the same format, but it is significantly different in several respects. The page layout has been redesigned to increase legibility, resulting in a slightly larger page count. To make it more useful as an aid to reading texts, an index of textual references has been added. The discussion of dependent clauses has been extracted from the lessons on individual constructions and verb forms and reorganized into dedicated lessons on the various means of subordination."
As you can see, the second edition was intended to correct the errors of the first edition; the third edition had other objectives which he mentioned; and he mentioned that this third edition followed the same format ( format) which is for the second edition, and the formatting is known, such as the font size, type, color, etc., so the kind reader should not make a mistake and confuse between ( the same format ) and ( the same style = idiom ) and think that he means that the third edition is like the second edition, aiming to correct errors.
Certainly, if there were errors in the second comment, he would have corrected them in the third. Perhaps the reason for deleting the comment was this, or perhaps for another reason, but what is certain is that he did not mention the reason for deletion, and he did not mention that the third comment was a correction for the errors in the second. Perhaps he did not mention this because the number of errors was small, and perhaps he did not mention this because there were no errors. Therefore, it is not correct to attribute to him with certainty that the reason for deletion was his retraction of the pronunciation necessarily.
In any case, the matter is not fundamentally influential, as the phrase that he kept in its pronunciation is rich and sufficient.
4. Hemin Hotep = Hemin Hotep
A person named Himin Hotep or Himin Hotep Here-hetep His job was quarry foreman, possibly dating back to the reign of Ramses II. The synonymy and substitution between the letters ha and ha are easy and acceptable, as they are letters with similar points of articulation (velar letters - laryngeal fricatives).
A doorframe in the Kunsthistorisches Museum in Vienna, Austria. This represents the upper right portion of the frame; its inscription. "Hemneh", whose occupation is " Vorsteher der Steinbrucharbeiter" (Chief/Supervisor of Quarry Workers), dates to the New Kingdom.
Source: (Egyptian Inscriptions from the Hof Museum in Vienna) Egyptian inscriptions from the Hof Museum in Vienna.
W. Wreszinski, Egyptian Inscriptions from the KK Hof Museum in Vienna, 1906, JC Hinrichs'sche Buchhandlung: Leipzig, I 34, p. 130.,196.
Inscription No. 5821/5822
Its history: between the nineteenth and twentieth dynasties.
Text of the inscription from the official website of the World Egyptian Museum:
“ (1) An offering the king makes to Osiris, first of the Westerners, Lord of Infinity, Ruler of Eternity, so that he may offer all that is offered at his table; the breath of the sweet north wind; a fitting funeral for his old age, for the Ka of the Overseer of the Masons of Amun-Hemenhotep, True-Voice. (2) An offering the king makes to the Western Desert and to Amunet, Lady of Heaven, so that she may offer food and nourishment and all kinds of offerings, all things good and pure, for the Ka of the Overseer of the Sculptors of Amun-Hemenhotep, True-Voice. (3) His son Pu-Hetep. (4) The Lady of the House, Neferet-Nub. ” [15]
Offering for the Ka (soul?) of the chief sculptor of Amun, whose name was Hemen ; the museum tells us the meaning of the word KaHe says:
The ancient Egyptians used the untranslatable word “ka” to refer to that aspect of man and the gods associated with the creative life force. The ka is the aspect that distinguishes a living person from a dead person. The ka appeared at the moment of birth and was a replica of the individual. Sometimes the ka was depicted as a slightly smaller figure beside the living person. Sometimes the god Khnum was depicted sitting in front of a potter’s wheel, creating the physical body of the person and his ka . [16]
Hemin or Hemin is close to Haman , and has a function similar to that mentioned in the Qur’an. Both are important people responsible in some way for construction work ( “O Haman, build me a tower ”) ( supervisor of the construction workers for Amun ).
◄ Has the profession become a proper noun?!
When Dr. Rezinski mentioned this inscription, he cited it like this:] Name and title: Haiman H., Amon's chief construction foreman[Page 30.
Does this mean that ( Hayman H = Haymin H ), which is a proper noun, is a man’s name and means foreman?!
Certainly not. Perhaps some readers might make a mistake and think that we consider the word “Haman” to mean the head of the workers, thinking that the Holy Quran only mentioned the name Haman, and we know that the Quran also mentioned his job ( O Haman, build me a tower ) = ( O head of the construction workers, Mr. Haman, build me a tower ).
Finally, I will not forget this time to thank Brother Yassin and the rest of the brothers who run the Islamic Awareness website. I benefited from their article on the subject here, but I forgot about it last time despite my eagerness to do so due to my haste, as the research was prepared a few days before the debate, and I wanted to publish it quickly so that the opponents could read it during the debate.
And our final supplication is that all praise is due to God, Lord of the Worlds.
7/2/2025 AD
Dr. Ahmed Al-Shami
[1] AN EGYPTIAN HIEROGLYPHIC DICTIONARY. WITH AN INDEX OF ENGLISH WORDS, KING LIST AND GEOGRAPHICAL LIST WITH INDEXES, LIST OF HIEROGLYPHIC CHARACTERS. COPTIC AND SEMITIC ALPHABETS, ETC. AV WALLIS BUDGE.pg CXLIII intro.
[2] Crime, Cult and Capital Punishment (Mo'alla Inscription 8) Harco Willems
The Journal of Egyptian Archaeology, Vol. 76 (1990), pp. 27-54 (28 pages)
https://www.jstor.org/stable/3822006?read-now=1&seq=17#page_scan_tab_contents
[3] K. A. Kitchen, Ramesside Inscriptions, Translated & Annotated, 2000, Volume III (Ramesses II, His Contemporaries), op. cit., p. 213.
[4] J. P. Allen, Middle Egyptian - An Introduction To The Language And Culture Of Hieroglyphs, 2010, Cambridge University Press: Cambridge (UK), pg52.
[5] H. Goedicke, "A Note on the Early Cult of Horus in Upper Egypt", Annals of the Egyptian Antiquities Service, 1959, Volume 56, pp. 59-60.
[6] AN EGYPTIAN HIEROGLYPHIC DICTIONARY. WITH AN INDEX OF ENGLISH WORDS, KING LIST AND GEOGRAPHICAL LIST WITH INDEXES, LIST OF HIEROGLYPHIC CHARACTERS. COPTIC AND SEMITIC ALPHABETS, ETC. AV WALLIS BUDGE.pg CXLIII intro.
[7] "Al-Mu'rab". Written by: Muhab bin Ahmed Al-Jawaliqi. Died: 540 AH. Edited by: Khalil Imran Mansour. Publisher: Dar Al-Kotob Al-Ilmiyyah. Number of volumes: 1. Year of publication: 1419 - 1998. Number of pages: 176. Edition number: 1. p. 99
[8] J. P. Allen, Middle Egyptian - An Introduction To The Language And Culture Of Hieroglyphs, 2010, Cambridge University Press: Cambridge (UK), pg22.
[9] Journal of the General Union of Arab Archaeologists,Volume 9,THE ORIGIN OF ARABIC WORDS IN THE ANCIENT EGYPTIAN LANGUAGE,Deena Alesaily, pg 145.
[12] Same previous reference
[13] J. P. Allen, Middle Egyptian - An Introduction To The Language And Culture Of Hieroglyphs, 2010, Cambridge University Press: Cambridge (UK), pg364.
[14] J. P. Allen, Middle Egyptian - An Introduction To The Language And Culture Of Hieroglyphs, 2010, Cambridge University Press: Cambridge (UK), pg x.
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