The Jews in our modern narrative literature.

There are those who claim that Ihsan Abdul Quddous is the only Arab writer who devoted special attention to Jewish characters in his literary works ⁽¹⁾  "This is not true. Ali Ahmad Bakathir, Fuad Ghanem, and Najib al- Kalani, and before them Ibrahim Abd al-Qadir al-Mazini, were more concerned than others with writing about the Jewish character, albeit with varying perspectives and portrayals.

Ihsan wrote the novel "Don't Leave Me Here Alone" and several short stories: "Far from the Earth," "Where is My Jewish Friend," "Light Up the Lights So We Can Deceive the Fish," "I Will Not Speak and I Have Not Forgotten," and "It Was Difficult and Arrogant," to present a Jewish character who does not live with a racist mentality, although in the end he appears to be a cunning opportunist loyal to the Jewish gangs in occupied Palestine!

Far from traditional characteristics.

Ihsan Abdel Quddous presents the Jewish character away from the traditional traits commonly associated with Jews in world literature. He offers us a Jew who represents an outcome of the social and political reality of Egyptian society, portraying the humiliated and degraded Jew, rather than the one who replaces human emotions with feelings of human cruelty and demands a pound of flesh from his creditors in exchange for debt, akin to Shakespeare's Shylock in "The Merchant of Venice." Instead, he presents a Jew who is driven by the desire to benefit from the existing conditions of reality in which he lives, adapting to the social, economic, historical, and psychological pressures, and trying to escape or alleviate traditional animosity towards Jews in Islamic societies. The Jew in Ihsan's depiction is an integral part of the general Egyptian fabric, preferring to remain in Egypt as long as external circumstances do not pressure him to detach from this fabric.⁽²⁾

It appears that Ihsan, due to his work at Rose al-Youssef, was influenced by the perspective of Egyptian communists regarding the Jewish invaders who seized Palestine. The Egyptian communists, led by the Jewish figure "Henri Curiel," founder of communist parties in Egypt and the Arab world, stood by the Jews in the seizure of Palestine. They issued statements condemning the entry of Arabs into the 1948 war in defense of the Palestinians, and their loyalty was primarily and ultimately to the Jewish godfather of communism in the Arab countries.

The Communist Influence

I do not blame Ihsan Abdel Quddous for his stance as much as I attribute it to the influence of his colleagues at work. Moreover, he did not seem to be well-versed in their history and reality sufficiently, although he visited Palestine before its occupation and was interested in its events in the magazine Rose El-Youssef and others. It is enough to note that Jews in Egypt, before the establishment of their usurping entity, exploited the tolerance of Egyptian Muslims to build their usurping entity in Palestine, to which they all fled either directly or indirectly. They established newspapers, collected funds, and built military brigades which they showcased in Alexandria, sending them to fight alongside the Jewish gangs against the Palestinians.

Unfortunately, some Egyptian communists still defend the Egyptian Jews who betrayed their homeland and fled to occupied Palestine, under the pretext of distinguishing between Zionism and Judaism in politics. They claim that Jewish leftists in Egypt reject Zionism and consider it a means to sow hostility between Jews and Arabs! However, these were few or an exception that proves the rule, and their position was a kind of role distribution that the invading Jews have mastered throughout all ages, even to this day.

Escape to the entity.

In reality, hundreds of thousands of Egyptian Jews remain in Egypt today, with only about fifty people left, most of whom are elderly. The subject has been documented by a good number of researchers, including Awaatif Abdel Rahman (a leftist) in her book.⁽³⁾ The books of Suham Nassar can be reviewed: Egyptian Jews: Their Newspapers and Magazines - Israeli Press and Zionist Propaganda in Egypt - Egyptian Jews Between Egyptian Nationalism and Zionism - The Stance of the Egyptian Press on Zionism 1897-1917. And Hussein Kafafi.⁽⁴⁾ Let's see the myth of the distinction between Egyptian Jews and Zionism!

The Evil Depths

As for Bakathir, Fathi Ghanem, and Najib al-Kilani, they were interested in presenting the Jewish character and delving into its evil depths through abundant novelistic and storytelling production. Meanwhile, Naguib Mahfouz remained completely silent about referring to it, except for a marginal mention in the trilogy regarding a Jewish girl whom one of the characters in the novel (Kamal) falls in love with, with this love ultimately failing. In the novel "Al- Midaq Alley," he indicates through the voice of Hamida that the lives of Jewish women are the true lives, and that all working Jewish women are adorned in beautiful clothes, and that Jews are liberated from norms and traditions.

Unfortunately, some of those who have addressed the Jewish character in Egypt from the current generation seek to get closer to the Jews— as previously mentioned— and strive to wash the reputation of the Jewish character from lies, hatred, animosity, racism, aggressiveness, and greed for money and usury. For instance, there are novels such as "Days of Diaspora" by Kamal Rahim, "Santa Teresa" by Baha Abdel Meguid, "The Nabati" by Youssef Zidan, "The Last Jews of Alexandria" by Moataz Fattihah, and "The Edge of Temptation" by Amr Afia.

It revolves around coexistence and acceptance of the other, and belief in the religious pluralism that existed between Muslims, Christians, and Jews, as well as love between a Jew and a Muslim, or vice versa, and empathy for the naturally peaceful Jewish character that lives like the rest of the people.

The literary climate.

There is a solitary novel by Mustafa Nasr titled "Jews of Alexandria," which attempts to timidly present the true image of Jews intertwined with malice, greed, and avarice. However, the Egyptian literary climate promotes false narratives about Jews before the establishment of the usurping Zionist entity, claiming they were part of the social fabric of Egypt. This is foolish talk with no basis in reality. Most of them lived with insatiable appetites for usury, mortgages, exploitation, and conspiracies, spying for the invading occupiers. Henri Curiel, the patron of communism in Egypt and the Arab countries—by his own admission—was a spy for the British when he opened a library in downtown Cairo to send reports to the British leadership.⁽⁵⁾

malignant roots.

Naguib al-Kalani says:

"The Jewish danger strikes its malicious roots deep in the annals of history and continues to infiltrate even to our time. What is strange is that the most dangerous positions faced by Islam in its early days were at the hands of Jews such as Ka'b ibn al-Ashraf, Huyayy ibn Akhtab, Omar ibn al-Jahsh, Ka'b ibn Asad, and others. They were the ones who incited Quraysh during the Battle of Uhud, and they were the ones who manipulated the Arabs with their cunning, wealth, and conspiracies in the perilous Battle of the Confederates. They were also the ones who attempted to assassinate the Prophet – peace be upon him – and betrayed agreements and covenants in the darkest of circumstances."⁽⁶⁾

Therefore, Jewish characters in the historical realism novels of Naguib Kalani appear to have a dominant presence; they seem to be more artistically vibrant and dynamic than Islamic characters due to their deviation, cunning, and malicious intent. They express a complex artistic personality that is intricate, diverse, and varied, reflecting the multiplicity of desires, doctrines, ideologies, cultures, civilizations, anxieties, and human natures.⁽⁷⁾

The character of the Jewish woman in the historical realism novels of Najib al-Kalani appears to be more dominant and present than that of the man, even though the man is the one who takes center stage, makes decisions, carries out actions, and fights. Meanwhile, the woman—at least in theory—among the Jews is merely a housewife and mother to the children, executing what the lord of the house, her husband, demands!

Among the most important Jewish female characters addressed by the historical realism novel by Al-Kalani:

Safiyya bint Huyayy

She is considered one of the most famous Jewish women of all time. Her father, Huyayy ibn Akhtab, was a prominent man of high status, known for his opinion and influence among his fellow Jews, and he had close connections with the leaders of the Arab tribes throughout the Arabian Peninsula. It is said that she is a descendant of the Prophet Aaron, the brother of the Messenger of God, Moses (peace be upon them). Her husband, Kinana ibn al-Rabi, was a leader of his people, wealthy, strong, and protected by swords, gold, and extensive trade, while also possessing an ancient faith. At the same time, she was remarkable for her beauty, intelligence, and generosity; she greeted people with a smile, gave to the poor, and comforted the sad. In fact, she enjoyed more affection from the Jewish people, both men and women, than her husband did. She was never disconnected from the major issues of her time, whether in the fields of politics, religion, war, or finance.

excessive curiosity.

And a woman of this nature did not close her mind or shut her eyes to what was happening regarding the new Arab prophet. She was researching his news, persistently seeking information, and receiving the verses of the Quran with the enthusiasm of someone who is overly curious. She attentively observed the echoes of the Islamic call in the noisy Jewish communities, following the developments of the situation moment by moment and stage by stage.

The Jews had hoped that the new prophet, heralded by their scriptures, would side with them. Safiyya discussed with her husband, Kinana bin al-Rabi, the matter of this prophet who believes in Moses, Jesus, and the prophets before them. The foremost Jewish scholar, Ibn Salam, who was devoted to the Jewish faith, had accepted him. However, Safiyya's husband informs her that the Jews do not believe in anyone other than the prophets of the Children of Israel and their scriptures. He reveals the intention of the Jews to oppose the Arab prophet because he accuses their scriptures of forgery, distortion, and alteration. Kinana sees the declaration "There is no god but Allah, and Muhammad is the Messenger of Allah" as a dangerous slogan because it equates the leaders of the Jews with Muhammad's followers, who are considered slaves.

Arrogance and Hubris

Safiyya does not rest with her husband's ideas; she aligns her heart and mind with what Muhammad calls for in terms of brotherhood, equality, and values and virtues that are accepted by reason and a living conscience. She is moved by what she hears from the verses of the Holy Quran. However, her husband does not heed the voice of reason and conscience, and he does not care about what Safiyya says. He sees her merely as a woman who should not discuss matters of religion; women are meant for the bed, cooking pots, and housekeeping!

She hates her husband’s arrogance and haughtiness, and his disdain for her and her ideas, even though he acknowledges her captivating logic and amazing dialogue. However, he treats her as one would treat a servant. He believes that women do not know how to think or cannot do what is right.

Inside Safiyya, there grows a rebellion against the logic of her arrogant husband, and she withdraws into herself, stifling her pain as she does not want to harm her husband or her father, for she is the wife of a king and the daughter of a king.

The Vision of the Illuminated Moon.

In the midst of this psychological and spiritual struggle, Safiya has a strange vision: a bright moon shines in the thick darkness, coming from Yathrib, crossing the sky, getting closer to her, and then entering her lap. However, this dream disturbs her husband, whose features change as he strikes her in the face with his fist and says in anger: "It’s as if you wish to be under this king who comes from the city?!

Kenana sees his wife as rebellious and asks her not to speak to him about such dreams or nonsense. In a meeting with her father, Huyayy ibn Akhtab, after she learns of the Jews' plans and their conspiracy against the Islamic call, she says to him: "Why don't you leave Muhammad alone and focus on what is beneficial?" He replies: "Is there anything more important than religion that we should concern ourselves with?⁽⁸⁾

The father of Safiyya, Huyayy ibn Akhtab, does not differ from her husband in his hatred for Islam and his collaboration with the leaders of Khaybar, Banu Nadir, Banu Qurayza, and Banu Qaynuqa in plotting schemes and conspiracies against Islam and the Muslims. He explains to his daughter, who has never seen the Jews care about religion as much as they do now, that Muhammad exposes their shortcomings, mocks their dreams, accuses their scriptures and scholars, and calls them to his religion.

Where are you, my daughter?

Her father, the distinguished man and respected voice among his people, was killed after the defeat of the Jews of Banu Qurayza, and she lived mourning and weeping for him. Her relationship with her husband, Kenana bin al-Rabi', was tense and far from ideal, showing much disapproval of his actions and ideas.

When Huyay bin Akhtab is taken to be killed as punishment for his treachery, conspiracy, and betrayal, he remembers Safiyya: 'Where are you, my daughter Safiyya? Surely, you will be wailing and filling the land with tears and cries… Women of Khaybar will come to you to offer their condolences… Your father, Safiyya, was a great man… And you, Safiyya, always opposed my plans… You preferred to reconcile with Muhammad, to live beside him, and to remain faithful to his promises… Were you, Safiyya, more far-sighted than I? Didn’t your heart tell you about this terrible position your father finds himself in?⁽⁹⁾

The Divine Reward

The character Safiyya is one of the Jewish figures that resonates with human nature in its purity and clarity. The writer portrays her from both within and without, presenting her as one who wishes well for her people through their following of the new prophet. Her thoughts do not stop at the marginal boundaries of the new call; instead, they reflect, ponder, question, and provide answers, ultimately resting at the edges of faith in this call and its prophet. She rejects the aberrant Jewish behavior that insists on opposing the call and the caller, not content with mere opposition but scheming and planning to eradicate the new religion and its followers altogether. She is, after all, a kind and beloved character, cherished by the Jews more than her husband, who respect and appreciate her for their sympathy towards her.

God rewarded Safiyya with the marriage to the best of creation – peace be upon him – and she carried the title of Mother of the Believers.

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Sources :

1. Rashad Abdullah Al-Shami, the Jewish character in the literature of Ihsan Abdel Quddous, Dar Al-Hilal, Cairo, 1992, p. 7.
2. Rashad Abdullah Al-Shami, the Jewish character in the literature of Ihsan Abdel Quddous, Dar Al-Hilal, Cairo, 1992, p. 8 and following.
3. The Egyptian Jews and the Zionist Movement," (Dar Al-Hilal, Al-Hilal Book Series, Cairo, 2017)
4. Henry Curiel: The Legend and the Other Face, General Organization for Books, Series of Egyptian History No. 240, Cairo 2003.
5. Najib Al-Kalani, Noor Allah - Vol. 1, p. 9.
6. Abdul Malik Murtad, in the theory of the novel, p. 83
7. Noor Allah, Volume 1, pages 42-48
8. At the Gates of Khaybar, p. 11.
9. " Noor Allah, Volume 1, Page 276

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