Arab rule (641 to 1250)

The Arab invasion of Egypt at first found support not only from Copts, and other Christians, but from Jews as well, all disgruntled by the corrupt administration of the Patriarch Cyrus of Alexander, notorious for his Monotheletic proselytizing.[12] In addition to the Jews settled there from early times, some must have come from the Arabian Peninsula. The letter sent by Muhammad to the Jewish Banu Janba in 630[13] is said by Al-Baladhuri to have been seen in Egypt. A copy, written in Hebrew characters, has been found in the Cairo Geniza.


The Jews had no reason to feel kindly toward the former masters of Egypt. In 629 the Emperor Heraclius I had driven the Jews from Jerusalem this was followed by a massacre of Jews throughout the empire—in Egypt, aided by the Copts, who had old scores to settle with the Jews, dating from the Persian conquest of Amida at the time of Emperor Anastasius I (502) and of Alexandria by the Persian general Shahin (617), when the Jews assisted the conquerors in fighting against the Christians.[citation needed] The Treaty of Alexandria (Nov. 8, 641), which sealed the Arab conquest of Egypt, expressly stipulates that the Jews are to be allowed to remain in that city; and at the time of the capture of that city, 'Amr ibn al-'As, in his letter to the caliph, relates that he found there 40,000 Jews.[needs citation]
Of the fortunes of the Jews in Egypt under the Umayyad and Abbasid Caliphates (641-868), little is known. Under the Tulunids (863-905), the Karaite community enjoyed robust growth.


Rule of the Fatimid Caliphs (969 to 1169)


The rule of the Fatimid Caliphate was in general favorable for the Jews, except the latter portion of al-Ḥakim bi-Amr Allah's reign. The foundation of Talmudic schools in Egypt is usually placed at this period. One of the Jews who rose to high position in that society was Ya‘qub Ibn Killis.


The caliph al-Ḥakim (996-1020) vigorously applied the Pact of Umar, and compelled the Jews to wear bells and to carry in public the wooden image of a calf. A street in the city, al-Jawdariyyah, was inhabited by Jews. Al-Ḥakim, hearing that they were accustomed to mock him in verses, had the whole quarter burned down.


By the beginning of the twelfth century a Jew, Abu al-Munajja ibn Sha'yah, was at the head of the Department of Agriculture. He is especially known as the constructor of a Nile sluice (1112), which was called after him "Baḥr Abi al-Munajja". He fell into disfavor because of the heavy expenses connected with the work, and was incarcerated in Alexandria, but was soon able to free himself. A document concerning a transaction of his with a banker has been preserved. Under the vizier Al-Malik al-Afḍal (1137) there was a Jewish master of finances, whose name, however, is unknown. His enemies succeeded in procuring his downfall, and he lost all his property. He was succeeded by a brother of the Christian patriarch, who tried to drive the Jews out of the kingdom. Four leading Jews worked and conspired against the Christian, with what result is not known. There has been preserved a letter from this ex-minister to the Jews of Constantinople, begging for aid in a remarkably intricate poetical style (J. Q. R. ix. 29, x. 430; Z. D. M. G. li. 444). One of the physicians of the caliph Al-Ḥafiẓ (1131–49) was a Jew, Abu Manṣur (Wüstenfeld, p. 306). Abu al-Faḍa'il ibn al-Nakid (died 1189) was a celebrated oculist.


In this century a little more light is thrown upon the communities in Egypt through the reports of certain Jewish scholars and travelers who visited the country. Judah Halevi was in Alexandria in 1141, and dedicated some beautiful verses to his fellow resident and friend Aaron Ben-Zion ibn Alamani and his five sons. At Damietta Halevi met his friend, the Spaniard Abu Sa'id ibn Ḥalfon ha-Levi. About 1160 Benjamin of Tudela was in Egypt; he gives a general account of the Jewish communities which he found there. At Cairo there were 2,000 Jews; at Alexandria 3,000, whose head was the French-born R. Phineas b. Meshullam; in the Faiyum there were 20 families; at Damietta 200; at Bilbeis, east of the Nile, 300 persons; and at Damira 700.


From Saladin and Maimonides (1169 to 1250)


Saladin's war with the Crusaders (1169–93) does not seem to have affected the Jews in his kingdom. A Karaite doctor, Abu al-Bayyan al-Mudawwar (d. 1184), who had been physician to the last Fatimid, treated Saladin also. Abu al-Ma'ali, brother-in-law of Maimonides, was likewise in his service. In 1166 Maimonides went to Egypt and settled in Fostat, where he gained much renown as a physician, practising in the family of Saladin and in that of his vizier al-Qadi al-Fadil|Ḳaḍi al-Faḍil al-Baisami, and Saladin's successors. The title Ra'is al-Umma or al-Millah (Head of the Nation or of the Faith), was bestowed upon him. In Fostat, he wrote his Mishneh Torah (1180) and The Guide for the Perplexed, both of which evoked opposition from Jewish scholars. From this place he sent many letters and responsa; and in 1173 he forwarded a request to the North-African communities for help to secure the release of a number of captives. The original of the last document has been preserved. He caused the Karaites to be removed from the court.