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Ancient Egyptian literature dates back to the Old Kingdom, in the third millennium BC. Religious literature is best known for its hymns to various gods and its mortuary texts. The oldest extant Egyptian literature are the Pyramid Texts: the mythology and rituals carved around the tombs of rulers. The later, secular literature of ancient Egypt includes the 'wisdom texts', forms of philosophical instruction. The Instruction of Ptahhotep, for example, is a collation of moral proverbs by an Egyptian administrator. The authors of the literature of the Old and Middle Kingdoms (through to the middle of the second millennium BC) seem to have been drawn from an elite administrative class, and were celebrated and revered into the New Kingdom (to the end of the second millennium). In time the Pyramid Texts became Coffin Texts (perhaps after the end of the Old Kingdom), and finally the mortuary literature produced its masterpiece, the Book of the Dead, during the New Kingdom.

Orthodox ulama found themselves in a difficult position during the wave of Islamic activism that swept through Egypt in the 1970s and 1980s. Radical Islamists viewed the ulama as puppets of the status quo. To maintain their influence in the country, the ulama espoused more conservative stances. After 1974, for example, many Al Azhar ulama, who had acquiesced to family planning initiatives in the 1960s, openly criticized government efforts at population control. The ulama also supported moves to reform the country's legal code to conform to Islamic teaching. They remained, nonetheless, comparatively moderate; they were largely loyal to the government and condemned the violence of radical Islamist groups.

The Theological college of the catechetical school of Alexandria was re-established in 1893. The new school currently has campuses in Alexandria, Cairo, New Jersey, and Los Angeles, where Coptic priests-to-be and other qualified men and women are taught among other subjects Christian theology, history, Coptic language and art - including chanting, music, iconography, and tapestry.

The Muslim Brotherhood's reemergence as a political force coincided with the proliferation of Islamic groups. Some of these groups espoused the violent overthrow of the government while others espoused living a devout life of rigorous observance of religious practices. It is impossible to list all the Islamic groups that emerged in the late 1970s because many of them had diffuse structures and some of the more militant groups were underground. Egypt's defeat and loss of territory in the June 1967 Six-Day War was the main cause for the growth of religiously inspired political activism. Muslims tended to view the humiliating experience as the culmination of 150 years of foreign intrusion and an affront to their vision of a true Islamic community. Islamic tradition rejected the idea of non-Muslims dominating Muslim society. Such a state of affairs discredited Muslim rulers who permitted it to persist. It was, therefore, incumbent on believers to end the domination and restore the true supremacy of Islam. As part of their Sunni creed, the most radical activists adopted jihad and committed themselves to battling unbelievers and impious Muslims. During the 1970s and 1980s, Islamists perpetrated a number of violent acts, including the assassination of Anwar Sadat in October 1981.

The permanent headquarters for the League of Arab States is located in Cairo. Egypt was the first Arab state to establish peace with the State of Israel after the signing of the Israel-Egypt Peace Treaty after the Camp David Accords

A series of International Monetary Fund arrangements, coupled with massive external debt relief resulting from Egypt's participation in the Gulf War coalition, helped Egypt improve its macroeconomic performance during the 1990s. Through sound fiscal and monetary policies, Cairo tamed inflation, slashed budget deficits, and built up foreign reserves. Although the pace of structural reforms, such as privatization and new business legislation, has been slower than the IMF envisioned, Egypt's steps toward a more market-oriented economy have prompted increased foreign investment. Lower combined hard currency inflows - from tourism, worker remittances, oil revenues, and Suez Canal tolls - in 1998 and the first half of 1999 resulted in pressure on the Egyptian pound and sporadic dollar shortages, but external payments were not in crisis. Despite ample reserves, the Central Bank did not provide sufficient hard currency to commercial banks and Cairo restricted imports for a short period; these developments confirmed to some investors and currency traders that government financial operations lack sufficient coordination and openness. Monetary pressures have since eased, however, with the continued oil price recovery starting in mid-1999 and a moderate rebound in tourism. Increased gas exports are a major plus factor in future growth.

The current Coptic Orthodox Pope of Alexandria and the Patriarch of the Holy See of Saint Mark is Pope Shenouda III; the most recent Greek Orthodox Melkite Patriarch is Patriarch Theodoros II. These positions should not to be confused with that of the Roman Catholic Pope in Rome, nor with either of the other two bishops bearing the title of Patriarch of Alexandria (one in communion with the Roman Pope and the other the head of one of the canonical Eastern Orthodox churches).

Egypt also hosts two major religious institutions. Al-Azhar University, the oldest Islamic institution for higher studies (founded around 970 CE) with its corresponding mosque Al-Azhar. The head of Al-Azhar is traditionally regarded as the supreme leader of Sunni Muslims all over the world. Egypt also has a strong Christian heritage as evidenced by the existence of the Coptic Orthodox Church headed by the Patriarch of Alexandria, which claims a following of 50 million Christians worldwide (one of the famous Coptic Orthodox Churches is Saint Takla Haimanot Church in Alexandria

Under Islamic law, non-Muslim males must convert to Islam to marry Muslim women, but non-Muslim women need not convert to marry Muslim men. Muslim women are prohibited from marrying Christian men. Muslim female heirs receive half the amount of a male heir's inheritance, while Christian widows of Muslims have no inheritance rights. A sole female heir receives half her parents' estate; the balance goes to designated male relatives. A sole male heir inherits all his parents' property. Male Muslim heirs face strong social pressure to provide for all family members who require assistance; however, this assistance is not always provided. In January 2000, the Parliament passed a new Personal Status Law that made it easier for a Muslim woman to obtain a divorce without her husband's consent, provided that she is willing to forego alimony and the return of her dowry. However, an earlier provision of the draft law that would have made it easier for a woman to travel without her husband's consent, was rejected.

According to a 1995 law, the application of family law, including marriage, divorce, alimony, child custody, inheritance, and burial, is based on an individual's religion. In the practice of family law, the State recognizes only the three "heavenly religions:" Islam, Christianity, and Judaism. Muslim families are subject to the Personal Status Law, which draws on Shari'a (Islamic law). Christian families are subject to canon law, and Jewish families are subject to Jewish law. In cases of family law disputes involving a marriage between a Christian woman and a Muslim man, the courts apply the Personal Status Law.