But we are here not concerned with the religious defects of Karaism.

Regarded from the literary side, Karaism produced a double effect.

Karaism itself gave birth to an original and splendid literature, and, on the other hand, coming as it did at the time when Arabic science and poetry were attaining their golden zenith, Karaism aroused within the Rabbinite sphere a notable energy, which resulted in some of the best work of medieval Jews.
Among the most famous of the Karaite authors was Benjamin Nahavendi, who lived at the beginning of the ninth century, and displayed much resolution and ability as an advocate of free-thought in religion.
Nahavendi not only wrote commentaries on the Bible, but also attempted to write a philosophy of Judaism, being allied to Philo in the past and to the Arabic writers in his own time.

At the end of the ninth century, Abul-Faraj Harun made a great stride forwards as an expounder of the Bible and as an authority on Hebrew grammar.
During the ninth and tenth centuries, several Karaites revealed much vigor and ability in their controversies with the Gaonim.

In this field the most distinguished Karaitic writers were Salman, the son of Yerucham (885-960); Sahal, the son of Mazliach (900-950); Joseph al-Bazir (flourished 910-930); Hassan, the son of Mashiach (930); and Japhet, the son of Ali (950-990).
Salman, the son of Yerucham, was an active traveller; born in Egypt, he went as a young man to Jerusalem, which he made his head-quarters for several years, though he paid occasional visits to Babylonia and to his native land.