Arab blood. This intermingling had a great impact on the history of the country.

During the Fatimid era, Ahmad bin Salim al-Aswani made a journey to the king of Nubia, George II (358-363 AH / 963-1000 AD) to invite the king and his subjects to embrace Islam. However, the king refused. Bin Salim al-Aswani then ventured south into Upper Nubia, reaching Soba, the capital of the Kingdom of Alwa. In Soba, he found a group of Muslims, and he joined them in celebrating Eid after they raised Fatimid flags during their celebration.

Another prominent feature of the Fatimids' relationship with Nubia was the establishment of the Arab-Islamic Emirate of Kenz in Aswan, which was recognized by the Fatimid Caliphate in Cairo. The Fatimid era in Egypt (358-547 AH / 969-1171 AD) is considered an era of goodwill and reconciliation with Nubia in general, so much so that Nubia, in the late Fatimid era, became a refuge and sanctuary for senior Fatimid state officials fleeing dangers that threatened them.

Then, the use of the port of Aidhab for the passage of pilgrims during the era of the Fatimid Caliph al-Mustansir Billah al-Fatimi provided a good opportunity for the spread of Islam to the south. Some pilgrims preferred to stay in Aidhab upon their return and then head south to the land of the Beja or Nubia. The use of the port facilitated the spread of Islam in northern Sudan and eased movement in those Sudanese regions.

The Nubian groups that converted to Islam were influenced by Arab traditions, although they retained some of their old traditions and added some new influences. Nubia was a vast land that absorbed these excess Arab-Islamic elements and assimilated them, and the influence of the Arabs did not appear, nor did their word develop.