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CHAPTER-V

Contribution of Abbas Mahmud al-Aqqad to the Development of Diwan

Movement

5.1. Abbas Mahmud al-Aqqad: Life and works

The distinguished Egyptian writer Abbas Mahmud Al-Aqqad was a

great Egyptian poet in modern Arabic literature. The Egyptian writer Abbas

Mahmud Al-Aqqad was a largely self educated writer historian and poet. He

was also a great journalist, philosopher, translator and famous critic. He was

born in June 28, 1889 in Aswan, a city in Upper Egypt. He was known for his

patriotism toward the country of his birth and he used his writing to spread his

prodemocratic beliefs and he was known as a leading innovator of 20th century

Arabic poetry and criticism.

When Abbas Mahmud Al-Aqqad reached age of seven his father sent

him to the primary School where he completed his primary education in 1903.

He began attending the village kutub, religious primary School where the

principle subjects were the Quran and Arabic, where he spent just four years:

whether because economic pressures or other factor, he than ended his formal

education that he went on to become an important figure in 20th century

intellectual life is testimony of his ambition, discipline and natural talent,

historical records in numerous fields.310 His teacher Mahammad Abduh

showed him the proud of religious and gave him a letter and sent him to the

teacher Mahammad Fakhr Uddin and said that he was confident that this child

will be a writer.311

His mother Amina was a conservator in the eve of the Darwish war,

the people left their life and by the time the relationship and the promises were

310 Shawqi Daif, Al-Adab al-Arabiya al-Muwasir fi Misr. P-136-137 311 Dr.Muhammad al-Garb , Aan al-Lugat wa’l Adab wa’l-Naqd. P-238

233

cut off, there none to know the remaining one in the land of conservators, at

that time his father could deceive in their wealth but he was successful in this

case and provided each of them their property duly this event depicts light on

his good character. Abbas Mahmud al- Aqqad opines that many of this

conservators corresponded with the others without proper give and take and

claimer were many of their land, Abbas Mahmud Al- Aqqad depending upon

the part of land firmly in the absence of the owner and the death of many heir

ship, if he intended during that period to conceal or disclose and to receive

equality or reduction than many of them could claim on what they purses, on

the other hand he was strict in this regard as he was from greatly of a greedy

person and cure of the houses of conservators thereafter he was example in

managing and making easy to return and occupy.312

His father was a noble and judge person who performed the prayer and

distributed the ‘Zakat’ and he did well in matter of his relatives who were

poor and deprived. He was as compassionate man on his relatives. He visited

them during reasons and festivals irrespective poor and rich. However, he

wanted to be rich or who himself stimulated to poor when he return from them

after exceeding fifty years of old. When he found a person purified himself

from consultation in a proper manner from the family matter and depended

upon the opinion of own in most of the time he was a man characterized by

the religious culture.313

Abbas Mahmud Al-Aqqad’s mother was relating himself to the blood

of prophet (PBUH). She was a noble and judge lady and literary woman who

perform the prayer in due time. As Abbas Mahmud Al-Aqqqd said that he

hereditarily the justness of his mother and the piece from the intention of

father and grandfather whom he eyes so from the time opened his eyes. He got

the character of silent and constrain from the greatness of mercy of Allah they 312 Muhammad Khalifa al-Tuwnishi, Al-Aqqad Dirasat wa Thiyyat. P-112 313 Abbas Mahmud al-Aqqad, Ana. P-28-33

234

said it is the fragrance of the Turkeys’ people.314 Abbas Mahmud Al- Aqqad

was largely self taught person. When he became fourteen years old he was

half way through his secondary School he left his native town Aswan for

Cairo, seeking employment. He got job in a junior post in the civil service but

he spent some time at the job and he decided to take up journalism. Al-Aqqad

also did some School teaching, which gave him the opportunity of meeting his

future friend Al-Mazini. After the First World War, they gave up School

teaching to devote their time to journalism. He visited Cairo many times to

attain the special books which could not find near the general seller the book

was “Rakh-ul karn al- Ashereen.”315

Al-Aqqad was attached to force and which was a major transition to

his attachment to literature as he says

وان التفاتي الئ الجندیة والزراعة انما كن التفتا لالدب من طریق اال نشاد الحسئ قبل

316المبارزة وطریق الشغف باال زھار و عامة االحئ

Abbas Mahmud Al- Aqqad was passionate to the wide study of books

as he preferred to purchase the book, rather than the food, fruits and the

others. Abbas Mahmud Al-Aqqad was not satisfied with the book be brought

himself rather he studied many of the books, his father possessed including

various topics. Some of those books were on the duties and worship and some

other were in the history, particularly on the history of prophet (PBUH) and

the life history of great and nobleman.317

His father was attached with the “Urabi” movement he bought the

journal and news paper published from this Urabi movement, these journal

were al-Ustaz al- Taif of Abdullah Nadim and “Uruwat al-wask” of Jamal 314 Abbas Mahmud al-Aqqad, Ana. P-36 315 Badawi M.M, An introduction to modern Arabic poetry. P-86 316 Abbas Mahmud al-Aqqad, Ana. P-103 317 Abbas Mahmud al-Aqqad, Ana. P-45

235

Uddin al- Afgani and Mahmmad Abduh thus Abbas Mahmud Al- Aqqad

heard about the life of those writers who published those news papers and

journals still the time arrived when Abbas Mahmud al-Aqqad himself

published a news paper under the title Al-Tilmiz.

Abbas Mahmud al-Aqqad studied English literature as a whole

particularly the poetry and got benefit to a large extent from the collection of

“Golden Treasury” which is a famous collection of English poetry, influence

of English poetry on Aqqad is revealed in his verse translations from English

poetry which include free sending’s of texts from Shakespeare Venus and

Adonis, Rome, Juliet and Othello and poems by Burns and Cowper. There is a

dipper influence which pervades much of his work. Shakespeare survived up

to the end of 20th century. Abbas Mahmud Al- Aqqad was benefitted by the

thought of the School of Wordsworth, Coleridge and Hazlitt thus he spoke on

the influence of English literature in modern Arabic poetry. He was among the

poets who were influenced by Western literature. He was influenced by

English lyrical poetry in general particularly by the English romantic

imagination in Arabic verse.318

The new movement was a great impact on Abbas Mahmud Al- Aqqad

namely English, French, Armenian, Italian and Romantic literature.319 Abbas

Mahmud Al-Aqqad studied the Arabic philosophical writing language and

wrote the western philosophy, thus we find the Arabic thought and western

philosophy in his prose and poetry and also find that he bounded with the

sides of philosophy and thought. Aqqad was hired, while still in his teens to

work in a government office, but he resigned in 1906, at the age of seventeen,

to decide himself to writing career. He is said to have settled permanently in

Cairo at that point, having until now lived and worked in various critics

throughout Egypt. His first professional writing work was reportedly as a 318 Al-Aqqad , Shuarau Misr wa Biatuhum fil Jiliel-Mazi. P-193 319 Al-Aqqad , Shuarau Misr wa Biatuhum fil Jiliel-Mazi. P-192

236

journalist, he became an editor with the news paper Al-Dostur in 1907 and Al-

Bayan in 1911 and then he became the first Egyptian journalist to interview

Sad Zaghlul, a nationalist leader. Al-Aqqad perhaps, driven to writing as a

primary method of intellectual self expression. One of the earliest themes of

his written works was freedom of thought and expression which under

constant under threat from political and religious repressive force in Egypt in

the early 20th century. Al though he worked as writer for living, he wrote

during his spare time as well, and in 1915 he published his first Diwan or

collection of poems entitled Bit and pieces and Shazarat. The following years

the 37 year old Abbas Mahmud Al-Aqqad published Yagzat al- Sabah a

political commentary in poetic form also as a philosopher. Abbas Mahmud

Al-Aqqad criticized his own strain of existences which he would come to call

“universal consciousness”. He died in 1964.320

His work:

Al-Aqqad and cultures

Beginning in the early 1950’s Al-Aqqad established a salon in his

home that met every Friday. Its participants, who included some of leading

Egyptian intellectuals and artists of the day, discussed literature, philosophy,

science history and other subjects. One of the most contention topics of the

salon was the role of Muslim women in society. Al-Aqqad, who reportedly

had great respect for women, wrote three books on the subjects interesting in

each of them women should have the right to participate fully in society, as

opposed to the severely restricted role they were relegated to orthodox Islam.

He argued that women should enjoy freedom of thought as well.

Al-Aqqad’s culture in School, College and University was the same as

the primary School in Egypt. When he was at Aswan School he read some

320 Shawqi Daif, Al-Adab al-Arabiya al-Muwasir fi Misr. P-138-139

237

books of English literature. The important education which Al-Aqqad studied,

he studied there were English such as geography, history and general

knowledge. Aswan was a part of the British role where the education was

divided in laboratories and engineering to build and it is natural that Al-Aqqad

traveled in those sides and he got respect regarding his knowledge on

language by their civilization. Al- Aqqad got the direction to his language and

it was better way without the culture in school in this language.

Aswan was during those days in full swing of English fighter who

were preparing themselves to attack on Sudan the colonial system of

government, somehow to care of them. People tried to educate their students;

in this attack Al-Aqqad was which was there and complains was against him

which was similar to the dispute occurs between ruler and role. During those

days the preserved books and the villager libraries in Aswan contributed to the

news paper and journals of foreign states more than the books to whom the

laboratory man and the official of foreign states in claimed as Al-Aqqad said-

فوتنا مع تتابع النظر ان ویدفعنا حب االستطالع الى الغظر فى ھذه الصحف وفى صیحف الساحین فال ی

. تعرف اقسام الصحیفة و عناوین وامكن البرقیات واالخبار منھا وان تخطف عبارة ھنا و تعلیقا ھناك

321فال یخفى علینا معناھا بالتابعة بعد التابعة او بالتصحیح بعد التصحیح

.

Thus Dr. Shawqi Daif narrated about the life and growth of Al-Aqqad

in Aswan, as he says-

كل ذلك اتاح لھ عتادا كثیرا من االنجلیزیة و ھو عتاه اعده فیما بعد لكى یفتحم ال كنوزھا

322.فحسب بل كنوز االداب الغربیة جمیعا

Al-Aqqad embroided his mind by the thought of Zadwi and by the

philosophy Al-Afgani for which he got numerous good character educational 321 Dr. A.Ibrahim Rahmatullah, Wamdat ala Naqd al-Hadith. P-131-132 322 Dr. A.Ibrahim Rahmatullah, Wamdat ala Naqd al-Hadith. P-132

238

skill and liberal thinking between the Islamic and European cultures or

modern Egyptian culture.323

Al Aqqad as a poet

Abbas Mahmud Al-Aqqad was a romantic poet. He was famous critic

and modern Egyptian writer. He wrote many prose, poetry and novel. He

wrote mainly about himself, emotions, natives and attitudes. He had a great

hand in modern poetry. Al-Aqqad wrote on national leaders such as

Muhammad Farid and sad Zaghlul. He was an Egyptian poet and he

composed his poetry on the aspects of Egyptian people in his imagination and

hearts. His deriving inspiration from the poets was Ibn al- Rumi and

Mutanabbi. He used the old forms but he was neither satisfied in it nor he

moved to any other forms through which he could exhaust his mind.324

Al-Aqqad influenced by English poetry he revealed not only in his

verse translations from English poetry which include free renderings of text

from Shakespeare’s ‘venus’ and Adoni’s ‘Romeo and Juliet’ and Othello. The

style of his poetry was very good and satisfactory, his style based on

perfection and excellence and uses good works. It is not a matter that he some

time used strange words which is conserving the old prosodic rhymes. He did

innovate in rhymes nor he used the spainian model but creativity was in

meaning or in words and prosody. He was antagonistic to Shukri who

sometime shifted from the old metre as he shifted the punctuation from a

perfect and good language. He was depressed though he had some greediness.

He got liberation from Western culture as he got liberation from

Arabic culture to get his mind and personality along with new Egyptian soul

which is illustrated in to two ways- first is to stop at the marks of readers and

his composing poetry on the old Egyptian customs and whichever is good to 323 Abbas Mahmud al-Aqqad, Hayatu kalmu. P-65 324 Badawi, M.M, An introduction to modern Arabic poetry. P-109

239

his poetry regarding the universe proverbs and foundation and second is

incorporation of Egyptian political compassion and natively compassion. In

this way he wrote his ode “Yawmul Muwad”.325

Al-Aqqad mostly benefited by English books and Western literature

and turned to change the direction of Arabic odes to lyrical ones in its

objectivity foundation, meaning and rhymes impressing by the western culture

which is extended in his study. So the objectives which he redirected from

praise satire and others among the old objectives to the nature of mind and

characters. However in foundation so the poetry to him reveals the unity

completely. In meaning intend the intellectual creation in a vast creativity. In

rhymes he categorized it as he categorized in metres so his odds does not

move on rhyme or on metre only. Al-Aqqad influenced by the lyrical poetry

which the European poetry particularly the English poetry in the middle of

fourteen century. So the poetry does not concentrate in one them but

categorized every concept of life and so he is the first in creating the poetry

and words and themes in this form as Al-Aqqad explained “Askari al-

Murur”.326

The romanticism was a revolution against conservation, rules; earlier

character is ties and hints of literary realities. It’s moved to mainly mind with

all the factors of soul and feeling avoiding the captivation of the mind in

materialistic, realistic and elimination of sound formulate aside. Among the

important objectives of romanticism in his poetry on nature and love, so the

love where he interpreted a splendid interpretation on the source of feeling

and sense organ, among the vest of his odes is-“Nafsahu”. He wrote his poetry

into two parts with two themes as Mouladal-Hubb and Mout al-Hubb.

325 Shawqi Daif, Al-Adab al-Arabiya al-Muwasir fi Misr. P-142-143 326 Saleh Uddin Muhammad Abd al-Towab, Mudaris al-Shir al-Arabi fi asr al-Hadith. P-171

240

He described the silent nature and the animating nature in his ode as he

selected ‘Nile’ for many of his poetry. Among the important odes of this type

is Ala al-Nile which describes a moonlit night on the Nile his innovative odes

on desert, and ocean. He also enumerated the season of the year in his poetry

his thought revolves away from the sense feeling and intellectual

interpretation in these poetry in an extensive manner. He also mentioned the

nest of birds of in his poetry as he published a Diwan name Wahy al-Arabian

this was a famous collections of Al-Aqqad, Where he extensively used the

determination of life and the danger in love nature. His Diwan Hadiyat al-

Karwan revealed the odes on Egyptian birds which feel the valley in night

with their suit song sand their management. Which he depicted in the

following part in poetry-

صدى الكروان ھل یسمعون سوى

327صوتا یرفرق فى الھزیع الثانى

He attempts to convert ordinary and even ‘prosaic’ subjects in to

verses no less beautiful than the poems on love and nature in his Diwan ‘Abir

Sabil’

In considering Al-Aqqad’s contribution to poetry is should be

remembered that while he strove to effect changes in his poetry his

contribution to poetry as follows-

(1) Diwan Al-Aqqad infour volumes 1928, (2) Yakgat al-sabah-1916,

(3) Wa-Hijju Al-Jahirat-1917, (4) Ashbabu Al-Asil-1921, (5) Ashjan al- lail-

1928, (6) Wahy al-Arbiain-1933, (7) Hadiyyat al-Karwan-1933, (8) Abir

327 Badawi, M.M, An introduction to modern Arabic poetry. P-111. Mahdi. Ismat, Modern Arabic literature. P-99, Saleh Uddin Muhammad Abd al-Towab, Mudaris al-shir al-Arabi fi asr al-Hadith. P-171

241

Sabil-1938, (9) A’asir Magrib-1942, (10) Ba’ad al-Asir 1950, (11) Diwan min

Duwayyin-1957, (12) Ma’bad al-bad 1966328

Al-Aqqad as an author

Regarding the extensive meaning of literature Al-Aqqad is considered

as a philosophical author, the philosophy in old days and present days. If the

philosophy of old and modern days is taken in to consideration then, Al-

Aqqad is writer with strength of evidence and easy of opinion and a poet full

of sensibility with imagination along with this two external adjective in his

literature, he was a thought full man with a mark full brain and a person of

letters, he divided into the reality of universe and narrating the interpretation

of history. Al-Aqqad was among the limited thinkers like ‘Zowta’ ‘Tolstoy’

and Tagore, Dush Haksili who could not differentiate between their literature

and philosophy because their literature was of conscious in its stage.

In this regard Mazini says

ستحقون من الشھرة و نا لوا ر من اال دباء والشعراء فى الشرق والغرب باغو فوق مای وكثی

اكثر من نصیبھم العادل من المجد االدبئ و ان الحط ساعفھم واحطا من لعلھم و لیس ھذا شان العقاد

یما بلغ وال لمواناه الظروق اثر و انما اختل وال ھو ممن یصدق فیحم ھذ القول فما كان للحظ عمل ف

329مكانة بالفضل الصرح و الحق والواضح الذي ال یسع احد ان یكابر فیھ بخالف

The writers gathered their valuable articles in book form and published

it, thus Al-Aqqad published books other than those writers such as-“Murajeat

fi al- Adab wa al- funun and “ al-Fusul”.

It is the splendid try of oratory which Al-Aqqad included in the

Egyptian literature of his life. He copied many of European thoughts which

328 Dr. Numat Ahmed Fu’ad, Fi’l- Adab al-Aqqad. P-220 329 Dr. Numat Ahmed Fu’ad, Al-Aqqad Dirasat wa Tahiyyat. P-111, Ibrahim Abd –al-Qadir al-Mazini, Al-Aqqad Dirasat wa Tahiyyat. P-157

242

the Arabic literature did not acquainted with him undoubtedly a sample of the

modern Arabic prose. He did not exert the Arabic literature only but also the

Western literature in splendid manner. He got the national prize in literature

considering his activities and contribution to literature 1960.330 He wrote

many books sometime he wrote on the Western philosophy or on Armenian

philosophy or sometime he wrote on general theories the thinkers opinions in

that century as he wrote about sixty books all of which considered the

concept, philosophy of life, some areas under-

(1)Al-Fusul 1922, (2) Al-sujur-1915, (3) Mutala’at fi al-kutub wa al-

Hayat-1924, (4) Murajeat fi al-Adab wa al-funun-1925, (5) Ashtaz Muztamat

fi al- Lugat wa al- Adab-1963, (6) Sa’at baina al- kutub (vol-I &II) in 1928,

1945, (7) Alam al-Sudud wa al-kiwud in 1937, (8) Yas’alunaka-1947, (9)

Baina al-kutub wa al-Nash-1952, (10) Iblish-1955,(11) Ala al-A’sir-1953,

(12) Mutala’at-1956, (13) Aqaid al-Mufakkirin fi al-karn al-Ashreen-

1958,(14) Zaha al-Zahaka al-Muzahak-1956, (15) Fi’l Baiti-1945, (16) Al-

karn al-Ashreen ma kana wa ma Shikun-1959, (17) Ahda Asara yaw Liwu wa

jaraba al-Iskandaria-1928, (18) Al-Yad al-Kawmia fi misr-1928, (19) Zuwaiji

al-Adab al-Alamia,Mislu zayejatu nuble 1964.331

Al- Aqqad as a philosopher

Abbas Mahmud al-Aqqad was not only a poet, he was a critic, prose

writer and journalist, but he was also a famous philosopher in modern

Egyptian literature. His major skill was on poetry and philosophy. He was also

a philosophical poet, he enlightened in his poetry the complete picture of

nature with its beauty, purity and its highness and its secrecy. He was a

philosopher purified his whole version with the philosophy of life and the

philosophy in its reality and originality. He was the leaders towards the poetry

330 Dr. Shawqi Daif, Al-Adab al-Arabiya al-Muawasir fi Misr. P-138-139 331 Dr. Numat Ahmed Fu’ad, Fi’l- Adab al-Aqqad. P-220-221

243

of thought and philosophy in modern period he depended a liberal depends

against these invitation in the introduction of his Diwan Ba’ad al-A’asir and a

number of his founding articles in the collections “Mutala’at al-Kutub wa al-

Hayat” and in the collection “Sa’at Baina al-Kutub” and in the articles on

philosophy of Mutanabbi.332

Al-Aqqad’s position was between the philosophy of poets in one side

and philosophy of critics on the other side. He was away from the style of

artificiality and philosophy of “Al-Misal” who gave importance on ‘Aflatun’

and on the style of ‘Al-Hads’ and philosophy ‘Al-Zawahar’ to the philosopher

of Dikar in the style of criticism and philosophy ‘Al-Ta’ali’ who followed the

philosophy of Kant which was close to the philosophy Al-Mu’arri and Tagore

and in the judgment of Iqbal whatever relate to piousness his view was that

the sense organ and the intellectual together are not enough to reach the reality

of large universe but the way to it is cosmic consciousness it is emotional

power which is followed by the pious persons in their test and existence. And

he reaches to this path and said-

ان مدركات الحواس ال یمكن االستغاء عنھا ولكن في الوقت مفسھ الیمكن االكتفءبھاز وذھذا

لكشف الصوفي الذي یدعیة اصحابدافع عن ا ھو السبب انھ اعجب بفلسفة الغرالي وصوفیة االسالم و

The tools of philosophy accomplishes when the power of innovation

the justification and relationship among the natural pure sense organs gathered

together to purify the general tools to reach the themes of internal life, the life

of consciousness in different general direction the thought of Al-Aqqad

witness him to be a philosopher.333

His contribution to the Arabic literature as a philosopher as follows-

332 Saleh Uddin Muhammad Abd al-Towab, Mudaris al-shir al-Arabi fi asr al-Hadith. P-175 333 Dr. Shawqi Daif, Al-Adab al-Arabiya al-Muawasir fi Misr. P-142-143, Al-Ustaz Jalal al-Ashri, al-Aqqad Dirasat wa Tahiyyat. P-223

244

(1) Mutala’at fi al- kutub wa al- Hayat-1924. (2) Sa’at baina al-

kutub.Volume-I-1928.Volume-II-1945. (3) Muzmna al-Ahhiya-1961 (4)

Allah-1947.334

Al-Aqqad and politics

After the First World War, Al-Aqqad wrote out spoken in favored of

the Wafd party. His reputation as a political commendatory grew. During the

revolution of 1919, he published secret revolutionary bulletins with his friend

Al- Mazini. The political climate of Egypt deteriorated in the thirties; Al-

Aqqad was sentenced to imprisonment for nine months in 1930 for his

writings in praise of democracy and stand against the monarch.335 He was

famous Egyptian politician. He was not only a great critic but he was also a

great politician.

Egypt was under the domination of British during reign of Al-Aqqad.

Al-Aqqad attacked the British rule through his pen. When the revolution of

1919, Al-Aqqad edited the publication of a group “Al-Yad al-Sowda”, he

participated in writing articles and some of the news paper, he was the writer

of revolution group and he wrote his political articles in the news papers “Al-

Ahali wa al-Balag”. In 1930 king fu’ad emphasized on the solution of

Barleman and decried against the ‘Dostur’ because, he wrote passionate plea

for democratic freedom, ‘Autocratic’ rule in the 20th century and he was tried

for his attack on king Fuad. Al-Aqqad headed this information and narrated

his historical lecture in the house of common and said -

336ان المة علي استعاد الن تستحق اكبررأس في البالد یخون الدستور والیصونھ

334 Dr. Numat Ahmed Fu’ad, Fi’l- Adab al-Aqqad. P-223 335 Badawi, M.M, An introduction to modern Arabic poetry. P-86 336 Dr.Muhammad al-Garb, Aan al-Lugat wa’l Adab wa’l-Naqd. P-243

245

For the government noticed him for trial and announced that he put

allegation against the kind ship, thus he was imprisoned for nine months.

Dr.Numat Ahmed Fuad mentioned the reason of judgment of imprisonment

because Al-Aqqad blasted to Booms in Barleman on 23 July in 1930 and King

Fu’ad announced to kill the person who wants against “AL-Dostur”. Al-

Aqqad came out from Jailed becoming more attacking and brabious.337

His works on politics are-

(1) Al-Hikmer al-fi al-karn al- Ashreen-1728, (2) Hittar fi al-Mizan-

1940, (3) Afiyan al-Suwab-1956, (4) Phalasafat al-Hikama fi al- karn al-

Hadith-1950, (5) Al-Shiwuyiat wa al- Insaniat-1955, (6) Al-Shiwuyiat wa al-

Islam-1956, (7) Al-Najiya wa al- Adiyan-1940, (8) Al-Suhiniyat al-Alamia-

1955,(9) La shiwuyiat wa al- Ista’amara-1957.338

Al-Aqqad and women

Abbas Mahmud Al-Aqqad was not a bad term with women as some of

the people put allegation Al-Aqqad had the relationship with women as girl

friend or lover or beloved or companion or part of biography with them he

was satisfied. His books and diwan are full of conversation with women; he

specially used it in his book such as –

(1) Al-Insaan al-Sani, published in 1912, (2) Sara (novel), published in

1938, (3) Al-Sadiqat bintu al-Sadiq, published in 1943, (4) Haji ‘hi al-sajarat

in 1945, (5) Fatimata uz-juhura in 1953, (6) Al-Mir’at fi al-Qur’an al-karim

in 1959.

Al-Aqqad remained bachelor out his life which is evidence on enmity

with women. Actual the reason UN marriage he depicted in the writings of his

association. He said that when he intended too many he did not find the 337 Dr. Numat Ahmed Fu’ad, Fi’l- Adab al-Aqqad. P-34 338 Dr. Numat Ahmed Fu’ad, Fi’l- Adab al-Aqqad. P-223

246

appropriate women and property when he fulfillments and intention gathered

to him at a time if so happened he could marry. He was always in troubles of

prison, exile poverty, and struggle for food along with these reasons here is

another important reason that was his mainly no abilities which affected. Al-

Aqqad up to end of his life extensive in conversation meaning food, drinks

and rest those are the thinks which made Al-Aqqad to remain bachelor

throughout his life.

Al-Aqqad’s problems with women appeared in his early life in the age

of ten which is mentioned in his book ‘Ana’ published after his death. The

European girl Haifa on whom, he saw wondering in the middle of the city not

similar to the habit of traveling women or of the traveling men. She moved

here and there with almost cloth less, using the branches of tree.339

It is necessary to know about women to know the environment of

poetry of Al-Aqqad on women. Women entered in the heart of Al-Aqqad

three women. So the first women are UN known to the people of Aswan or

Cairo Jokahic or Fuyum. She was the lady bridge groom sensitive in the first

and second party of his poetry. She is pictures in his ode in splendid manner,

prayer, when first love, night of separation, danger of sensibility and others.

The second love come into being during the end of his youthful days,

in the days of his prosperity and popularity it was the love with a noble and

literate woman whom he mentioned in his poetry and books. Some times

Hasna and sometimes Hinda, he also mentioned the love in his book Sara.

Hammam (himself) loved and other women when he made with Sara in her

house in Mariana whom he loved and expressed in his letter or speaking over

telephone like a lover waits for the time of meeting and most of the time they

send letter or spoke with each other. She was explained in his book Sara,

beautiful her beautiful was like a branch of tree which is surrounded by a love, 339 Al-Uzi al-Wakil, Al-Aqqad wal-Tazdeed fi’l-Shir. P-77-78

247

she was a girl of brave and intelligence, she gave him what a beloved gives his

lover in a distant place.340

His friendship with Mee that Al-Aqqad mentions in many of his poetry

in love, songs and prayer, forms of which is published in his Diwan ‘Wahy al-

Arbayeen’.

The third love was with Sara who was a pure and famous in the age of

forty when his heart was related to Mee also Sara was a Lebanese women, her

name was Alis of about 25 years old when Al-Aqqad got acquainted with her.

Al-Aqqad mentioned her qualities throughout his book Sara, so the distance

was little between his poetry and prose in her case but he according to his

habit conceal her physical disabilities and her qualifying.341

Al-Aqqad and his novel Sara

Abbas Mahmud al-Aqqad wrote only one novel in his life that is called

“Sara”, Sara an women. In this novel Al-Aqqad pictures the character of a

young lady who loved women namely Sara in which he was failed. Sara is

exhibited with all the womanly good qualities as though Al-Aqqad explained

the freedom of women more than the men expected. Al-Aqqad’s Sara led

forward the theme of Hussain Haykal’s zaynab. These two themes are

influenced by the movement of freedom, movement by Kasim Amin.

Sara is not a theme of Al-Aqqad’s personal life but it is enumeration of

some of his intellectual and mental qualities of the hero of his novel Hummam

on the other hand he explained in his autobiographical novel Ana. About the

book Sara of it stages little and the necessary characters moreover he got no

alternative style picturising the theme other than this so he took the help of

novel for narrating his thought. 340 Al-Uzi al-Wakil, Al-Aqqad wal-Tazdeed fi’l-Shir. P-81, Al-Aqqad, Ana. P-13 341 Al-Uzi al-Wakil, Al-Aqqad wal-Tazdeed fi’l-Shir. P-83-84, Abbas Mahmud al-Aqqad, Sara, P-164-165

248

Al-Aqqad wrote this novel as a general event rather specifying it with

his personal life. He did not want to express that this novel is events of his life

where as Sara was the metaphor name of a Lebanese lady is the ‘Dagur’ with

whom Al-Aqqad fell in love at a time which is explained by his student. Al-

Aqqad himself confessed to his close friends that the above mentioned lady

and one other lady Mee with them he had love relationship. Secondly the

second women Mee whom he gave the metaphor name as Hinda in Sara. Al-

Aqqad had a mental attitude for which he did not want to mention a weak

aspect of his life rather he look help of stories and novels as to express his

events his life without mentioning the name herewith.342

In the whole novel Al-Aqqad’s philosophical attribute is displayed as

he was proud of his personality and he desire to see everything according to

his thought and attribute. This habit of his own is depicted in his novel. In this

novel in many places the suspecting on lover is expressed where the taste in

every movement and the bindings of different types is mentioned. The novel

discussion on thought and intellect is numerously found for which sometimes

it is under stood that this novel is otherwise a book of thought and intellectual.

This novel Sara is published in 1938.343

Madras’at al-Diwan

Diwan movement is a movement in Arabic literature led by a group of

trio Egyptian poets, Abdur Rahman Shukri, Ibrahim Abd al-Qadir al-Mazini

and Abbas Mahmud al-Aqqad. These poets silence the masters of neo-

classicism during the second decades of the 20th century. The key points in

their attack contained in the book which gave then name as a group. Al-Diwan

‘Kitab fi al-Adab wa al-Naqd” published in two volumes in Cairo in 1921.

Though by that time, Shukri had become separated from his two colleagues, 342 Kafil Ahmad Qasimi and M.Saleh uddin al-Amri, Tatawara al-Ruyyat al-Arabia ila Nihayat al-Harb al-Alamiah al-Saniah. P-365-366 343 Abbas Mahmud al-Aqqad, Ana. P-13

249

so that the book appeared under the names of Al-Aqqad and Al-Mazini alone.

The work of the Diwan poets illustrates the extent to which English literature

had become one of the major family influences on Arab culture.344

All three members of the Diwan group was closely acquainted with

English lyrical poetry content in French’s Palgrave’s the “Golden Treasury”

which covered the period from Shakespeare to the mid 1920th century. This

somewhat partial view of English poetry to gather with the book of a number

of Abbasid poet constituted the most important materials from which the

Diwan group derived both their inspiration and their principles theories of

poetry. For political as much as for literary reason, they anxious to distinguish

themselves the previous generation,

Madras at al- Diwan is considered as the school of poetry, modern

criticism and innovation after the school of Barudi, Ahmad Shawqi, Hafiz

Ibrahim and Khalil Mutran Madrasat al-Diwan by their personalities namely,

Abd al-Rahman Shukri, Mazini and Al-Aqqad. All three writers penned a

number of articles in which they called for an end to the traditional artifice

and rhetoric of poetry and sought instead a greater emphasis on poetic unity

and the role of the individual poet and on the centrality of emotion and the

subjective in creating poetry, in citing these principles to advocate a new

approach to poetry, these critics were needless to say mounting a direct assault

on the bastion of neo- classical poetry as personified in Egypt by the work of

such illustrious poets as Ahmad Shawqi and Hafiz Ibrahim, their attacks

reacted an acme in the two volume publication. While Al-Mazini used the

occasion to savage the sentimental and somewhat pompous prose musings of

Mustafa Luti fi al-Manfaluti, Al-Aqqad took on a relatively easy target one of

Shawqi’s sonorous occasional odes.

344 Badawi, M.M, Modern Arabic literature. P-89-90

250

Rearranging the lines with minimal effect, he showed in pedantic detail

that the poem is a disjointed collection of verses with only rhyme and metre as

a unifying factor. This school, called towards personal themes and lyrical

style. So its poetry is emotional poet which depicts the personality and

individuality of the poet. They criticized the neo-classical poets until they

changed the system of modern Arabic poetry. Those three poets adopted the

English literature and culture.

Abdul Munaim Khafazi described in his book “Al-Adabul Arabi al-

Hadith wa Madrasahu” and other book “Abbas Mahmud al-Aqqad’s Baina al-

Sahafat wa al- Adab as-

اعالمھا الثالثة الشكري والمازمني والعقاد قاموابدور كبیر في خدمت مھضتنا الشعریة و في

درسة الشعراء الدیوان نسبھ الى ھذا الكتاب نشر حركة التجدید في الشعر العربي الحدیث و تسمي م

النقدى المشھور الفھ اثنان من ھذه المدرسة و ھما العقاد والمازنى و اصدراه فى جْزین وبسطا فیھ

دعوتھما الجدیدة و نقدا فیھ حافظا و شوقیا ولمنفلوطى كما نقد زمیلھما الثاث و ھو عبد الرحمن شكرى 345

The school of Diwan is so named as Madrasat al-Diwan al-Harkat al-

Diwan, or Jomayat al-Diwan. It is a school because it came into being with

new subject and new thoughts on the school of general old poetry particularly

the school of neo-classicism as Dr.Saleh uddin Abd al-Towab mentioned in

his book “Mudaris al-Shir al-Arabi fi al- Ashri al-Hadith” as-

تعد ھذه لمدرسة من المدارس الشعریھ الجدیدة بعد مدرسة البارودى و جیل الشعراء

نى و عباس المحافظین و قد تزعم حركة التجدید كل من عبد الرحمن شكرى وابرھیم عبد القادر الماز

346محمود العقاد

This school is named as “Harkat al-Diwan” because it brought

innovation in poetry and literary criticism so it is innovative movement. 345 Abd al-Munam khafazi wa Abdul Aziz Sarf, Abbas Mahmud al-Aqqad baina al-Sahafat wa’l Adab. P-280-281 346 Saleh Uddin Muhammad Abd al-Towab, Mudaris al-shir al-Arabi fi asr al-Hadith. P-147

251

Shukri was based on old and modern poetry informs and themes and inclusion

sweetness and taste. He composed Marshal Poetry and extensively used these

types of rhymes and innovated in the metres of poetry thus he wrote practical

compassionate, social and historical stories. He did not bother about the

requirement of poetry. He called towards unity of poetry in his fifth Diwan.

However he opined that the interpretation on emotion should be truth fully

and strictly interpreted thus he declared the revolution against the conservative

and their philosophy. Shukri’s second volume of Diwan published in 1913,

introduction of which is written by Al-Aqqad in splendid and successful

manner.347

Ibrahim Abd Qadir al-Mazini published second volume of Diwan in

which Al-Aqqad wrote the introduction and described their ways of

innovation in poetry, he also gave importance on revolution, innovation and

injured of rhymes. Al-Aqqad published the first volume of his Diwan in 1916

where Al-Mazini wrote the second volume of his writing of Diwans which

add the ends reached to 17th Diwan.

In 1921 Al-Aqqad and Al-Mazini published their book under the title

al-Diwan. It is to be mentioned that Madrasat al-Diwan is named after this

Diwan. They spoke in detail in that book in important of innovative and their

ranks innovation and what is the different between the old school and the new

school. Their views on emotional poetry is such that their propaganda was

regarding the poetry as to be interpretation on the personality of the poet and

on his personal life away from the concerned relationship and to overcome on

the nature of sorrow, givens and lamentation and the love for nature and

347 Abd al-Munam khafazi wa Abdul Aziz Sarf, Abbas Mahmud al-Aqqad baina al-Sahafat wa’l Adab. P-287

252

longing for the native village to be the poetry based on full unit and

interpretation on the deep experience of feeling.348

The subject matter and objectivity of madras at al-Diwan Dr. Kamal

created in his book “Abu Shadi wa harkat al-Tazdid fi shir al-Arabi al-

Hadith”as-

(i) Interpretation on the human being and on compassion.

(ii) Invitation to organic unity.

(iii) To be liberal from the finding of rhyme unit and from

writing the odes including rhyme or antagonizing rhyme or

common rhyme.

(iv) Reply with the nature rejecting the externality or

manipulation.

(v) To remain away from the contradictory elements of poetry.

(vi) To avoid the artificiality with words.

(vii) Interpretation must be run on common truth.

(viii) Poetry is a stick yard of human being as well as the stick

yard of language. A perfect poetry is one where the artistic

elements are not disappeared.

(ix) An invitation to the deep culture of the poet as well as to

study on the literature of different period.349

So the book al-Diwan in actual sense and explanation of revolution

against the revive literature in Egypt wholly such as Al-Aqqad criticized

Shawqi and his poetry like anything because he put forward some of the

demerits found in the poetry of Shawqi.

In this book Mazini criticized Manfaluti and put allegation for

artificiality hard work and modification of compassion, picture and quality 348 Ahmad Kabs, Tarikh al-shir al-Arabi al-Hadith. P-224-225 349 Kamal Nasat, Abu Shadi wa Harkat al-Tajdid fi al-shir al-Arabi al-Hadith. P-269

253

thus he spoke one its nullification and qualified his story with some special

characters with the variation transformation from time to time likewise

Taha Abu Karisha discussed in his book “Fi al- Naqd al-Adabi al- Hadith

Tarikahua wa Kajayahu”

ان المازنى اتھم المنفلوطى بالصنعة االسلوبیھ و بالتكالف في التعبیر وانھ الیجرى علي

ن االمحسنات البدیعیة المتكلفة كما شاع االطناب و الطبع و السلیقھ و لذالك ساع في اسلوبھ كثیر م

الترادف سواء فى االلفاظاوفي بالمعنى

Moreover he says-

انھ یجعل الشباب یعیش في عالم الردى الحالمة الخالیة و یجعلھ یؤثر العزلھ و االفطواء بعیدا

350عن الحیاه منخاللشعوحزي

These are main works of Abbas Mahmud al-Aqqad to the development

of Diwan movement in modern Arabic literature.

5.2. Abbas Mahmud Al-Aqqad as a journalist

Al-Aqqad was famous journalist in Egypt. He wrote many journals in

modern Arabic literature. Al-Aqqad’s main concern was journalism and he

wrote eighty two prose works in modern Arabic literature. His prose ranges

from journalistic articles, literary essays and research papers. Al-Aqqad

passed his left bearing education and culture; he gave importance to writing

and news paper. His life as a journalist is divided into three stages the first

period starts from 1907 to 1914 and second period starts from the revolution

1919 to 1936 and the third period starts from 1936 to 1964.351

Al- Aqqad got associated with Farid and Wasdi in publishing the news

papers Al-Dustur in 1907. He started his first journalistic conversation with 350 Taha Abu Karisa, Fi’l-Naqd al-Adabi al-Hadith. P-34 351 Ismat Mahdi, Modern Arabic literature. P-99

254

the men of responsibility Sa’ad Zuglul a student of Muhammad Abduh in

1908. Al- Aqqad did not have the ability to publish the publication in the news

paper Al-Dostur for the lack of wealth for which he spent longtime without

any work. He turned to sale books but it was not sufficient until he becomes ill

and travel to Aswan. His disease become worst day by day and thought that

this because of his mindset thus he engaged in writing his concepts in three

registers one of them was entitled as “Khulasat al-yawmiah” which he

published in 1912. After that Al-Aqqad returned to Cairo. Abdur Rahman

Barkuni published a journal AL-Bayan in 1911. Al-Aqqad got acquainted

with his two friends Al-Mazini and Abdur Rahman Shukri. Muhammad

Muwailihi he was the writer of Isa Ibn Hisham read the article of Al-Aqqad in

it and selected him as an official in “Al-Khatib ul-Muzlish ul-Ala”, in the rank

of secretary.352

During the First World War Aqqad spend most of his time in studies

through his relation continued with news paper. In those days Al-Aqqad wrote

in monthly journal and weekly news papers anted himself with the daily news

paper other than Cairo. Al-Aqqad worked in the journal “Al-Muwaiyat” and

he was requested to participate in the book “Al-Rehlet al- Jahbi”, who spoke

on the influence of “Khedive” in his visit though ocean but he left and gave up

to write ‘Al-Muwaiyat”, after that he was made Jordanian news papers in

1915 but he got away from this post after six days only and he entered in the

Liberal schools with his friend Al-Mazini, after that they both resigned from

their post school. Al-Aqqad and Al-Mazini participated in writing the news

paper Al-Ahali in Alexandria after few days he resigned from Al-Ahali 1919,

and inclined to write in Al-Ahram.353

352 Abd al-Munam khafazi wa Abdul Aziz Sarf, Abbas Mahmud al-Aqqad baina al-Sahafat wa’l Adab. P-9-10 353 Abd al-Munam khafazi wa Abdul Aziz Sarf, Abbas Mahmud al-Aqqad baina al-Sahafat wa’l Adab. P-10, Muhammad khalifa al-Tuwnishi, Al-Aqqad Dirasat wa Tahiyyat. P-116

255

Al-Aqqad got associated with group ‘Al-yad al-Sawda’ but after some

time in this days he became ill and returned to Aswan in the winter season of

1921 to 1922. In the years 1922, he participated in editing the news paper Al-

Akhbar with Al-Mazini. In the years of 1923, he edited the news paper Al-

Balagh where he wrote many of his articles depending the liberation and in

depended Al-Dostur until he was entitled by Sa’d Zuglul as ‘Al-Katibul

Jobbar (The powerful writer).

Al-Aqqad got the associated with the journal Al-Akbar, Al-Masah,

Kawkab ul- Shark and Al-Jihad. In 1956 he was selected as a number in the

upper house of consciousness of arts and literature and social studies. In 1960

he was awarded the national award for literature dreadful scientific life. Al-

Aqqad utilized his utmost strength in publishing the news papers, writing and

on literary books.354

5.3. Contribution of al-Aqqad to the development of Modern Arabic

literature

Abbas Mahmud al-Aqqad was a great contributor of Diwan movement

in Arabic literature. The famous Innovator of Arabic criticism and poetry in

20th century Abbas Mahmud al Aqqad (1889-1964) was a largely self-

educated writer, historian, philosopher, Translator, and journalist in Modern

Arabic Literature. He wrote for several other news papers including Al-Ahram

and in 1925 he became a member of the Egyptian senate. Al-Aqqad was the

chief guiding light of the Diwan movement that heralded romanticism in

Arabic literature.

He was the son of archivist of Aswan in upper Egypt .For many

decades a tire less proponent and defender of country and cultural values, al

Aqqad rose from humbler beginning and got a modest education in Aswan to 354 Abd al-Munam khafazi wa Abdul Aziz Sarf, Abbas Mahmud al-Aqqad baina al-Sahafat wa’l Adab. P-142-143

256

became one of the major figures in Egyptian thought .He grew up with a

broad perspective of life and universal love of man. Al-Aqqad taught himself

the Arabic classics and mastered English in which he read European literature

and philosophy.355

Al-Aqqad began his writing career in 1907 as a journalist, initially for

al- Liwa, but then for al-Dustur a mouthpiece for Mustufa kamil and his

National party. After the revolution in 1919, Al-Aqqad wrote several articles

in different news papers, magazines, journals and became a famous journalist.

He edited some news papers and journals and al-Dostur (1907), al-Bayan

(1911), al-Balagh (1923) etc.

Al-Aqqad criticized about Ahmad Shawqi’s poetic verses he develop

new idea in Arabic criticism and showed new style in Arabic poetry. He wrote

above hundred books in every side of Arabic literature. His Diwan and poetry

collection appeared uninterruptedly from 1916 to 1950. His famous Diwan

were “Diwan al-Naqd wa-al-shir” (1921) “Diwan al-Aqqad” (1928) etc.

Al-Aqqad was a great Egyptian politician. After the World War first he

joined the Wafd party and in 1925 he become a member of the Egyptian

senate and elected to the House of Representatives in 1929.

The political climate of Egypt deteriorated in the thirties; Al-Aqqad

was sentenced to imprisonment born nine months in 1930 for his writing in

praise of democracy and stand against the monarchism.

Many term paper keeping those points in mind. I have made an effort

to write al-Aqqad’s contribution in different fields as well his brief career.

How he was so famous in the Arab World rather than in the entire World is a

question to be observed in my work. From different sources I have gathered

355 Mahdi. Ismat, Modern Arabic literature. P-97

257

the working and tried to establish him as a famous personality by his all round

contribution to Arabic literature.

Abbas Mahmud Al Aqqad was a great writer innovator of poetry,

excellent critic, famous journalist, and great Islamic thinker, Leader of

wonderful style, great politician, and philosopher. He began attending the

village Kutub, a religious pre-school where the principal subjects were the

Quran and Arabic, at age six. Al-Aqqad advanced to a nearby elementary

school in 1899 where the spent just four years, whether because of economic

resources of other factors, he than ended his formal education. That he went

on to become an important figure in 20th century intellectual life is testimony

to his ambition, discipline, and natural talent. Historical records report that Al-

Aqqad was an avid reader in numerous fields.

Al-Aqqad was the chief guiding light of the Diwan movement that

nearside romanticism in Arabic. His nick named was “Giant” both for his

physical structure and his status in literature.356

For financial reasons, al-Aqqad left School early all his never left

studying. He taught himself from the Arabic classics mattered English in

which he read European literature and philosophy.

He showed a flair for poetry by composing martial songs as a child in

prone too he made an early make while still at school he started a journal

parallel to Mujalaf al Ustadh of Abd Allah al Nadim to refuse the ideas of the

veteran state man.

However, it was not journalism that Al-Aqqad could first select as his

vocation but teaching. Talking of his job he said:

356 Mahdi. Ismat, Modern Arabic literature. P-96

258

“I remember that I received the new of my appointment as I would that

of a prison sentence, for I felt with all my heart that a salaried man was the

20th century slave”.357

Al-Aqqad was hired, while still in his teens to work a government

office, but resigned in 1906, at pager 17, to dedicate him to a writing career.

He is said to have settled permanently in Cairo at that point, having unit now

lived and worked in various cities throughout Egypt. His first professional

writing work was reportedly as a journalist, he become an editor with the

newspapers ‘Al-Dostur’ in 1907 and ‘Al-Bayan’ in 1911 and in 1908 become

the first Egyptian journalist to interview Sad Zaghlul, a nationalist leader who

would one day became the country’s is prime Minister. Al-Aqqad also wrote

critical essays for magazine called Ukaz in 1912.

He began his writing career in 1907 as a journalist, initially for Al-

Liwa but then for al-Dostur, a mouthpiece for Mustafa kamil and his

nationalist party. In the 1920s he wrote for several other newspapers and in

1925 he became a number of the Egyptian Senate. Elected to the House of

Representative in 1925, his fearless advocacy of individual liberties frequently

brought in to conflict with authority. In 1930, he was imprisoned for making a

typically inflammatory comment about the lack of freedom in Egypt during

tyrannical regime of Ismail Siddiqi Pasha, a prime Minister who, with the

support of the king, had suspended the constitution. Al-Aqqad emerged from

prison in 1931 a public hero.

After the First World War, Al-Aqqad wrote outspokenly in favour of

the wafd party. His reputation as a political commentator grew. During the

357 Mahdi. Ismat, Modern Arabic literature. P-97

259

revolution of 1919, he published secret revolutionary bulletins with his friend

Al-Mazni.358

However his individual made it difficult for him to remain with the

confines of a single political party, and after a conflict with the leaders of the

wafd party in 1935, he was expelled from membership. Although he joined

another party named after the nationalist leader Sa’d Zughlul and served its

causes in parliament, this period marks the limit of Al-Aqqad’s political

influence.

Al-Aqqad’s outspokenness in support of freedom of expression and

his strong pre democratic views extended also to his condemnation of German

chancellor Adolph Hitler as the Nazis expanded their control over Europe and

the Middle East. In fact, the writer fled Egypt in 1942 as German troops

advanced on his homeland, moving temporarily to Sudan to escape any

retribution for his repeated criticism. His books on the subject include Hitler

in the Balance and Nazism and Religions.

Historical documentation on al-Aqqad’s life refers to “literary

troubles” that began for him in 1944 and which reportedly center on his poetic

works and perhaps refer to government efforts to silence the writer. The

“Troubles” were no doubt caused by his liberal views on literary criticism and

freedom of speech. No doubt contributing to the strife was al-Aqqad’s

publication of his controversial Allah or God in 1947.

Al-Aqqad remained a bachelor and devoted his life to literature. His

best works appeared during the thirties and forties. For his services to

literature Al-Aqqad was awarded the state prize Al-Jaiza al-Dawla in 1960.359

358 Mahdi. Ismat, Modern Arabic literature. P-98 359 Mahdi. Ismat, Modern Arabic literature. P-98

260

Near the end of his life, critics hailed Al-Aqqad as “Human

Encyclopedia” of modern Arab culture. He received the prestigious state

Recognition Award in 1960 and published one of his last works. In more

recent years, many scholars have made his life and work the subject of in

depth study.

Al-Aqqad was perhaps driven to as a primary method of intellectual

self expression. One of the earliest themes of his written works was freedom

of thought and expression, which were under constant threat from political

and religious repressive force in Egypt in the early 1900s. Although he

worked as a writer for a living, he wrote during his spare time as well, and in

1915 he published his first Diwans, or collections of poems, Titled Bits and

pieces and Shazarat. The following year of the thirty year old Al-Aqqad

published Yaqazat al- Sabah, a political commentary in poetic form, and a

compound of the living which discusses the issue of good versus evil. Also, as

a philosopher, al-Aqqad crystallized his own strain of existentialism, which he

would come to call “Universal Consciousness”. According to al-Aqqad, his

comprises the integration of the senses, reason and spirituality.

During the year of 1920s, al-Aqqad wrote a book called a daily

Resume, which was an autobiographical account of his experience. He tried

his script writing in 1931, producing the songs of the Heart, which became the

fourteenth film to be produced in Egypt. He began writing biographies of

great thinkers and religious leader, the work for which he remains best known,

in 1932. In this biographical account Al-Aqqad sought to identify the “key to

greatness” within each of his subjects, among who were included Benjamin

Franklin, Ibn Rushd, Sad Zughlul and Francis Bacon.

In 1942 al-Aqqad began his famous fourteen volumes “geniuses’ series

on great historical religious figures, and publishing. The Ingenuity of Christ

the Ingenuity of Abraham and the Ingenuity of Mohamed in quick succession.

261

In addition, al-Aqqad completed a critical biography of the Arab poet, Ibn al-

Rumi that offers insight into that author’s life, personality and works. Also in

1042, he released on of his several studies on Islam, the Arab impact on

European civilization.

Al-Aqqad outspokenness in support of freedom of expression and his

strong pre democratic views extended also to his condemnation of German

chancellor Adolph Hitler as the Nazis expanded their control over Europe and

the Middle East. In fact, the writer fled Egypt in 1942 as German troops

advanced on his homeland, moving temporarily to Sudan to escape any

retribution for his repeated criticism. His books on the subject include Hitler

in the Balance and Nazim and Religious.

Al-Aqqad wrote the novel Sarah in which 1938 he related his

experience with a woman reportedly the only woman he ever loved. Mainly,

however, the writer concentrated efforts on poetry, believing that it was the

best medium broadcast his message about the importance of free speech.

Historical documentation on al-Aqqad’s life refers to “literary

troubles” that began for him in 1944 and which reportedly center on his poetic

works and perhaps refer to government efforts to silence the writer. The

liberal views on literary criticism and freedom of speech no doubt

contributing to the strife was Al-Aqqad’s publication of his controversial

Allah or God in 1947.

In 1954 al-Aqqad published a two volume collection of his translations

of world literature, including what he considered to be the best American

short stories of the period. Two years later, he was appointed to the Egyptian

Higher Council of Literature and the Arts. He released on of his eleven books

262

of literary criticism. An introduction to Shakespeare, in 1958 along with

works titled Eblees or the Devil and poetic language.360

Some valuable books of Al-Aqqad as follows:

(1) Khulasatul yaumiyat-1912, (2) Al-Insanu al Sani-1912, (3) Al-

Fusul-1922, (4) Mutaliya fil Kutub wal Hayat-1924, (5) Marajivat fil Adab

wal funun-1925, (6) Al-Hukmul maflaq fil Karnel Ishreen-1928, (7) Ibn al-

Rumi Hayati washeruhu-1931, (8) Isthat Mujtamat fil Lugat wal Adab-1936,

(9) Sa’at bynal kutub-1937, (10) Shuwarawu al Mishr wal bayatihim fil jilul

mazi-1937, (11) Hitlar fil mijan-1940, (12) Ab-Qariyatu Mohamad (s)-1941,

(13) Ab-Qariyatu Umar-1942, (14) Ab-Qariyatu al Shiddik-1943, (15) Umar

Ibn al Aash-1944, (16) Ab-Qariyatu Khalid-1945, (17) Hazehi al shajara-

1945, (18) Franchis Bakun -1945, (19) Allah-1947, (20) Yasaalunaka-1947

(21) Ab-qariyatu al-Imam-1949, (22) Baranat shu-1950, (23) Bynal kutub wa

Nas-1952, (24) Ab-Qariyatu Mashil-1953, (25) Fatimatu Jahura wa

Fatimiyun-1953, (26) Iblish-1955, (27) Mulaliya-1956, (28) Muyabiya Ibn

Abu Shufiyan fil Mijan-1956, (29) Akayadul Mufakerina fil karnel Ishreen-

1958, (30) Abdur Rahman AlKaukabi-1959, (31) Al-Mirat fil Quran al Qarim-

1959, (32) Shayaru Andalushi wa Jayazatu Alamiya-1960, (33) Rijalun

Araftahum-1963, (34) Hayatu qalam-1963, (35) Al-Yaumiyat five volumes-

1963, (36) Jawayabul Adab al Alamiya-1964, (37) Ana-1965, (38) Dirashat

fil Mujahab al-Adabiya wa Litemaya-1969, (39) Al-Harbul Alamiyatul Sani-

1970, (40) Al-Islam wal Hujaratul al Islamiya-1973, (41) Ibn Rushd-Etc.

Abbas Mahmud al-Aqqad was an innovator of Arabic poetry and his

vast contribution in the field of Arabic literature. He wrote a number of poetry

is every field of Arabic literature.

360 Dr.Muhammad al-Garb, Aan al-Lugat wa’l Adab wa’l-Naqd. P-243

263

Among the poets of the classical school who influence Al-Aqqad was

Ibn al-Rumi, whose subject matter, sorrow, and complaints about people and

time greatly appealed to him. Echoes of Abu Tammam and Al-Bhutari and

their Endeavour in incorporate nature and its inspiration in poetry are also

discernible in his verse.361

According to Al-Aqqad, this unity is achieved only if poetry springs

from some deep emotional experience which brings us to the second feature of

his verse. The treatment of the nature and it’s, phenomena and love with the

imagination and spontaneity of the romanticists.

Al-Aqqad was a great poet and innovator of modern Arabic poetry. He

wrote various poetry about various thing, these poetry are collected in ten

Diwans those are as follows-

(1) Yaqzat al Sabah 1916, (2) Wahjat Zahira 1917, (3) Ashbabul Ashir

1921, (4) Asjan al Layal 1928, (5) Wahy al- Arabian 1929, (6) Hadiyat al

Karwan 1933, (7) Abir al Sabir 1938, (8) Asirul magrib 1942, (9) Bad al- Asir

1950, (10) Diwan Min Dawabil 1958.

Hadiyat al karwan like Words Worth’s Nightingale is hidden in the

darkness of the night or suspended in the sky, worshipping the lord, it is

divine songs is lost in the wilderness just as the cry of a genius is wasted on

his people.

Every important poetry in the molding of Al-Aqqad’s verse were the

views of the English critics, Carlyle, Hunt and Hazlitt, and the main poetry

towards romanticism came from his vast reading of the English poets like

Words Worth, Coleridge, Byron, Keats and Shelley.362

361 Mahdi. Ismat, Modern Arabic literature. P-99 362 Mahdi. Ismat, Modern Arabic literature. P-99

264

According to al-Aqqad this unity is achieved only if poetry springs

from some deep emotional experience which brings us to the second feature of

his verse the treatment of the nature and its phenomena and love with the

imagination and spontaneity of the romanticists.

Al-Aqqad resembles the neo-classists in his use of pure classical

Arabic and the stress on the elegant world. His language is clearly marked by

Tahdid as opposed to Ii’ha. His verse however, suffers at times from over

clarification.

In prosody al-Aqqad’s experiments are restricted to the length of the

metre he varies according to the subject matter. For instance he uses short

metres for common place themes.

According to al-Aqqad, poetic experience it not limited to feeling or

imagination about the past, but also extends to the present and not only to a

few topics like nature and love but to all scenes and perspective.363

Al-Diwan ‘Abir sabil contains many poems in which al-Aqqad

attempts to convert ordinary and even ‘prosaic’ subjects into verse no less

beautiful than the poems on love and nature. Beautiful examples of these are

“The passing soldier” and “The laundry man on Sunday night”

Some of his love poems too are inspired or adopted from the English

poets; Wada is an adaptation of a song by Burns. It his love poems, Al-Aqqad

describes his feelings minutely and also gives his reflections. These lines are

taken from a small poem of Al- Mazini.

In the “The Birth of love and Death of love”, Al-Aqqad contrasts love

s birth with its quick in a fascinating comparison. His love poem below is

called Akdhibini.

363 Mahdi. Ismat, Modern Arabic literature. P-100

265

Love also entails suffering. In “outpouring al-Aqqad cries”, “My verse

in my tears” but a sense of resignation eventually prevails. These lines are

from the poem “forgetting”

In considering Al-Aqqad’s contribution to poetry it should be

remembered that he strove to effect changes in poetry when Shawqi; the

foremost neo-classicist, lad yet to product his vast verse and tried as he says

“not to be restricted but to one thing and that is the beautiful expression of

true feeling, “he could not shake off the legacy entirely however much he

tried.

Al-Aqqad was a greatest critic in the modern Arabic literature. He

wrote about a large number of books of critics and he criticize various poet as

Ahmad Shawqi, Abul-ala –M’aari, Al-Mutannabi, Umar bin Abi Rabia, Jamil

bin Maa’r, Al-Furabi, Ibn Sinna, Ibn Rushd and Al-Ghazali etc, when he

criticizes about great personalities and Islamic cultures, societies, politician

and various topics etc.

However, with the context of criticism the establishment of its

principles and their application to the textual heritage of Arab-Islamic culture,

that al-Aqqad’s role is most significant. The breadth, of his reading to rivaled

by the number of studies which he produced in a lifetime scholarship,

prominent figures from the classical period on whom he published studies

include Al-Mutannabi (1923), Abu-ala al-M’aari (1939), Umar ibn abi Rabia

(1943), Jamil ibn Sina (1946), Ibn Rushd (1953), and al-Ghazali (1960).

During the 1930s and 1940s al-Aqqad was one of the number of Egyptian

intellectuals who set themselves to discuss the early history of Islam and its

major figures within a modern scholarly context; in al-Aqqad’s case this took

the form of a series of works under the title “Abqariya”. In other studies, he

surveyed the writings of a number of important figures in world history, as

well as more local topics, such as the impact of Nazism in Egypt (1940),

266

democracy in Islam (1952), Communism (1956) and Woman in the Quran

(1959).364

Al-Aqqad’s critical method was strongly influenced by such writers as

Hazlitt, Carlyle, and Lamp. His early emphasis on the role of feelings in

poetic creativity led him to embark on a series of analysis of classical poets in

which primary emphasis was placed on the linkage on al-Aqqad’s part seems

to have been given much of its impetus by his wide readings in the natural

sciences. His letter writings stressed a greater role for intellectual, however,

and by 1950 he could suggest that in all great poetry the intellectual aspect

was never absent. One might suggest that such a statement on his part brought

his critical statements more into time with his own poetic output.365

Along with his illustrious contemporary Taha Hussain, Al-Aqqad

fulfilled a crucial role by assimilating an enormous range of information and

ideas and presenting his reformulation of them to an emerging generation of

young, educated Egyptians. Few writers of the current and previous

generations are unfamiliar with al-Aqqad’s Oeuvre. In 1940 that status was

given formal recognition when he became a number of the Arabic language

academy. However, it is surely an opt reflection of the pace of change in

modern Arabic literature that in the years following world war II, both al-

Aqqad and Taha Hussain came to be seen in literary circles as defenders of all

that was traditional. Al-Aqqad who had excoriated Ahmed Shawqi in al-

Diwan (1921) for writing traditional verse found himself roundly criticized in

1956 when, as chair of a prize panel for poetry, he referred all poems

submitted in free verse to the prose panel, the vituperative nature of the

immaculate classical poem which the Egyptian poet Ahmad Abdul Muti

Hijazi composed in response can be viewed as an optic joiner to al-Aqqad

attack on Shawqi a more thirty years earlier. 364 Encycolopedia of Arabic literature vol-I P-98 365 Encycolopedia of Arabic literature vol-I P-97-98

267

Al-Aqqad main concern was journalism. At the age of sixteen he left

native town and went to Cairo. He held some government posts for some time.

He started his life as a journalist in 1907. While still at school he started a

journal paralleled to Mujallb at Ustadh of Abd al-Al-Nadim to refute the ides

of the veteran statement.

Al-Aqqad while study at school he started a journal parallel to

Mujallah al-Usthad of Abd ala al-Nadim to refute the ideas of the veteran

statement.

Al-Aqqad alternating between journals, government positions and

teaching; between Cairo, Aswan and Alexandria, he nevertheless carried on

serious literary works.366

Al-Aqqad started his first journalistic conversation with the great

politician Saad Zuglul. He spent his life promoting education and culture and

give importance to writing in journals and newspapers. His life as a journalist

can be divided into three stages. The first stage starts from 1907 to 1914,

second stage starts from the revolution of 1919 to1936 and the third stage

starts from 1936 to still his death in 1964.

In these stages he wrote a huge number of articles and edited different

news papers and journals. At the beginning he published various articles in al-

Sara’s on every as a poet of Egyptian life. There after he published various

articles in al-Sara on every aspect on Egyptian life. There after he published

his articles in newspapers al-Maqtam, al-Dostur al-Muwaid till First World

War and he edited the newspapers al-Dostur in 1907, al-Bayan in 1911. He

stopped journalistic works during the period of world war. First (1914-1918)

and began teaching this period. After the war he took up al-Akhbar, and he

edited the newspaper of al-Balagh in 1923.

366 Mahdi. Ismat, Modern Arabic literature. P-97

268

Al-Aqqad got associated with the journals and newspapers like al-

Muwad, al-Masa, al-Siyasa, al-Hani, al-Kawakib, al-Sharq, al-Jihad etc. in

his writings socio-political conditions of Egyptian life a reflected.

After the world war first al-Aqqad joined Wafd party and wrote

various articles and some valuable books about politics and politicians.

Among them the famous book al-Hukum al-Mutkaq fi-al-Quran al-Ishrin. He

engaged fully in journalism and contribution journalism. He contributed a lot

to the development of journalism.

Thus, the prominent writer al-Aqqad despite vast work in the field of

Arabic literature and journalism, we don’t find his journalistic writings in the

book form. I therefore, desire to find out socio-political aspects in the

journalistic writings of Abbas Mahmud Al-Aqqad.

His prose ranges from journalistic articles, literary essays and research

papers, to work on literary criticism and philosophy. Al-Aqqad wrote

extensively on Islamic topics. These biographies are Abu Bakr, Umar and Ali.

He also product an interesting account of satan.367

Although al-Aqqad’s main concern was journalism and he wrote

eighty two prose works, his Diwans numbering ten appeared inter reputedly

from 1916 to1950.

Al-Aqqad’s sole contribution to Arabic fiction is a short novel. Sarah

published in 1938. Although he was not eager or prepared to write fiction, he

says he wrote Sarah hurriedly when his periodical al-Duniya asked him to

describe his own emotional experiences. He submitted a few sections of the

work but the magazine stopped publishing it culminating that the language

was not suited to its readers. When Abdul Qadir Hamza, the editor of the

newspaper al-Balagh, asked him to contribute articles as quickly as he could,

367 Mahdi. Ismat, Modern Arabic literature. P-98

269

al Aqqad indicated that he had written several chapters of a story and wanted

to competed it. Thus within two month he finished Sarah, which was

serialized in al-Balagh before appearing in book form. Al-Aqqad homestead

that his novel was not well received by critics, although it has been reprinted

several times since 1988.368

Sarah is about the passionate, tempestuous, futile love between Sarah

in her twenties, and Hammad, in his late thirties. The novel has a factual basis.

Al-Aqqad’s friend and confident Muhammad Tahir al-Jabalawi, who lived

with him and shared his life, recalls in a little book that al-Aqqad fell in love

with Sarah, a young woman of Lebanese origin, though he question her

character and sexual conduct. When al-Aqqad discovered that she was sharing

her favours with other man, he tried to alleviate his shock and sorrow with

music. Once, when he heard a Lebanese singer declaring that the fire of

passionate love shall not be put off or disappear, he broke down in tears and

shut of the photograph. According to Jabalawi, Al-Aqqad would neither

conduct her condemn her behavior. Suspicious of Sarah, Al-Aqqad asked his

friend to follow her when she bearded the streetcar and see where she went.

Al Jabahawi did so and saw her enter a house of ill repute. When he related

his findings, al-Aqqad signed with relief and severed his relationship with

Sarah. Al-Jabahawi account appears to be true, since details have been

incorporated into the novel.369

She hated this marriage and felt that her life was empty. After meeting

al-Aqqad she became the joy of his life. He was so taken with her that even

S’ad Zaghlul noticed his distraction. But the relationship was short-lived. His

indecorous appearance, entirely unlike what he was used to, led him to suspect

her conduct. Even more alarmed when he heard her daughter use foul

language, he abruptly broke off his relationship with her. 368 Mossa. Mooti, Origins of modern Arabic fiction. P-340 369 Mossa. Mooti, Origins of modern Arabic fiction. P-341

270

Sarah has no cohesive plot. Its disjoined sketches of Hammam’s

amorous relations with Sarah never develop into a coherent, plausible novel.

Al-Aqqad is concerned chiefly with the two characters emotional relations and

their reactions to physical pleasures. Sarah is a beautiful and licentious

female, rule by her instincts rather than her mind. His total femininity sets her

apart from other woman. Al-Aqqad’s obsession with femininity permits the

novel so fully that one night concludes, as the Egyptian critic Ali Al-Rai did,

that he is portraying an abstraction rather than a real passion. Al-Rai maintains

that Sarah, as al-Aqqad presents her, is the same immortal Eve who

throughout generations was used love, lies and intrigue to conquer men. Al-

Aqqad, however, is not merely describing an abstract female, but portraying

his relations with a real woman, a beautiful creature to whom he has

surrenders his heart. His timer frustration when he learns that she has other

lovers is what causes him to represent her as licentious and seductive, cheap

and tasty. Al-Aqqad, is forgetting that he also shows Sarah as a sheered

spirited intelligent woman, capable of loving and being loved I return.

Because her family forced her to marry an older man on whom she did not

love. Sarah is distrustful, questioning the existence of true friendship or

human compassion. Al-Aqqad himself points up Sarah’s dilemma when he

says that despite her frivolity and way wardens. She would have been upright

and decent if she had married the right man, who would love her and save her

from sinking into immorality.

By concentrating on woman’s and the conflict between her reason and

her feminine instinct, al-Aqqad deflects the reader attention from the behavior

of Hammam, who represents himself. Hammam is as much to blame for

Sarah’s amoral behavior as she is. The novel reveals that while Hammam is

deeply in love with this unfortunate woman, he never attempts to understand

her problems, her does he even consider marrying her. Their relationship is

wholly sensual. Hammam tells her he loves her, but he never shows his love

271

by his actions. Although fascinated by her manner of speaking, dress, and

perfume, he is not truly committed to making their relationship permanent.

Thus Hammam’s intensions towards Sarah are from the beginning insincere.

When a man really loves a woman as passionately as Al-Aqqad claims to have

loved Sarah, he will not hesitate to crown his love with marriage. The chapter

titled “Liniadha Huma Bihu” reveals that he was in love with another woman.

Hind when he first met Sarah then goes on to compare the two women and his

feelings for them. Like any female eager to protect her love, Sarah does

everything she can to stop Hammam from visiting Hind, who is this woman

whom al-Aqqad loved simultaneously with Sarah.

He does not identify her, but al –Jabahawi says she is the Arab writer

May Ziyada. She may have loved al-Aqqad, but she was always cautions to

stop him if he stepped beyond the bounds of propriety.

The main problem in the relationship is that Hammam is distrustful of

woman. He even suspects Sarah for trivial reasons such as wearing an unusual

dress of having a different hairdo. Because of his ludicrous suspicious he hires

a detective to spy on her. Amin, however, is none other than his friend al-

jabalawi. Although this episode disrupts the narrative, it is evidence of al-

Aqqad’s fertile imagination. Al-Aqqad’s suspicion of Sarah so permits the

entire novel that the Egyptian woman writer Sahir al-Qalamawi correctly says,

if al-Aqqad were true to himself, he would have called the novel suspicion

rather than Sarah. Although al-Aqqad may not have realized it, the novel

contains more psycho analysis of Hammam than of Sarah. It is study of man’s

attitude towards woman. It shows then in love affaires the man takes the

initiative and can build up or destroy the woman. Sarah aspires for the security

of true love, but Hammam selfishly declines to commit himself to her. The

novel’s last lines reveal al-Aqqad’s true attitude towards Sarah. It is not

conceivable that she was faithful to you and deserved our faithfulness,

272

concern and protection? It is not conceivable that she was despondent over

you and fell morally after you parted company with her? Here, than is final

explanation of Hammam”s relationship with Sarah. He distrusts her from their

first meeting on because he believes that Sarah’s strongest weapon is her

feminist, which she cleverly uses to seduce him. One is tempted to ask

whether it was fear, selfishness, or an overly suspicious nature that led al-

Aqqad to shun woman and remain a bachelor for life.

Sarah deviates sharply from the social analysis which makes the

modern Egyptian novels so far discussed. It focuses more on the psycho

analytic nature of the character’s feelings than their interaction. Yet social

realism remained the main interest of modern Egyptian novelists, with its

growth came an increased emphasis on society as a whole rather than on

individual characters. Thus new trend reached its highest degree of

sophistication in the works of Nazib Mahfouz, to be treated in the next

chapter.370

Al-Aqqad was a greatest politician in Egypt during in 20th century.

After the world war first, al-Aqqad joined Wafd party and wrote various

articles and some valuable books about politics and politician. Amongst them

the famous book al-Hukum, al-Muldaq fil-Qarn, al-Ishrin, al-Dimaqtrya fil-

Islam, and Hitler fil-Mijan. He began his writing career in 1907 as a journalist,

initially for al-Liwa but then for al-Dustur, a mouth piece for Mustafa Kamil

and his nationalist party. In the 1920s he wrote for several other newspapers

and in 1925 became a member of the Egyptian Senate. Elected to the House of

Representatives in 1929, his fearless advocacy of individual liberties

frequently brought him into conflict with authority. In 1930 he was

imprisoned for making a typically inflammatory in Egypt during the

tyrannical regime of Ismail Siddiqi Pasha, the prime minister who, with the

370 Mossa. Matti, Origins of modern Arabic fiction. P-343

273

support of king, head suspended the constitution. Al-Aqqad emerged from

prison in 1931 as a public hero, however, his individualism made it difficult

for him to remain within the confined of a single political party and after a

conflict with the leaders of the Wafd party in 1935, he was expelled from

membership. Although he joined another party named after the nationalist

leaders Sad Zughlul, and served its cause in parliament, this period makes the

limit of al-Aqqad’s political influence.

Al-Aqqad wrote a passionate plea to democratic freedom. Autocratic

rule victim for his attack on king Fuad and was sentenced to nine months

imprisonment.

Diwan movement is a movement in Arabic literature lead by a group of

three Egyptian poets, Abbas Mahmud Al-Aqqad (1889-1964), Abdur Rahman

Shukri (1886-1958), and Ibrahim Abdul Qadir Al-Mazini (1890-1949). They

rose to literary prominence during the second decade of the century at a time

when crucial translations were taking place in the political and cultural life of

Egypt. They were typical representatives of the new Egyptians who came into

their own after the First World War as citizens of the new nation-state. Both

Shukri and Mazini were products of the secular schools that had been

established in Egypt in the late nineteenth century, and both were graduates of

Teacher Training College in Cairo. Al-Aqqad, a native town of Aswan, did

not complete secondary School. After the war he and al-Mazini became

fulltime journalists and writers, and were active supporters of the Wafd party.

He remained in the service of the Ministry of Education until his retirement in

1944, without ever involving himself in public life in the manner of Al-Mazini

and Al-Aqqad.

All three poets took upon themselves to inaugurate a new departure.

Deeply these poets challenged the masters of neo-classicism during the second

decade of the 20th century. The key points in their attack were contained in the

274

book which gave their name as a group is “The Diwan: A book on criticism

and literature, Al-Diwan, Kitab fil-Adab wa al-Naqd (1921). Through by that

time, Shukri had become separated from his two colleagues. So that the book

appeared under the names of al-Mazini and al-Aqqad alone, Al-Aqqad led the

attack on Ahmad Shawqi, the figure head of the generation of neo-classical

poets which he and his colleagues were determined to discredit. His most

frequent method of attacking Shawqi was to take lines of random and without

making any allowance for Shawqi’s use of conceit or poetic license he would

force the lines to literal interpretations never intended by the poet.

The work of the Diwan poets illustrates extends to which English

literature had becomes one of the major reformative influences on Arab

culture. One of the most distinguished features of Diwan group that their

foreign culture was English whereas even in the Arab countries controlled by

Britain. It was the French who made a deeper influence on literature. Despite

the fact that several plays by Shakespeare had been available since the late

19th century, principles external influence of Mutran and his generation had

been French. All three members of Diwan group were closely acquainted in

“Francis Palgrave’s”. The Golden Treasury which covered the period from

Shakespeare to the mid 19th century. This somewhat personal view of English

poetry, together brief work of a number of Abbasid poets constituted the most

important materials from which the Diwan derive both their experience and

their principles and theories of poet rise. For literary reasons, they were

anxious with concern to distinguish themselves from the ferrous generation.

Al-Aqqad led the attack or Ahmad Shawqi the figurehead of neo-

classical movement by the reshuffling the lines of Shawqi’s elegy on Mustafa

kamil, thus the demons trading the lack of organic unity in the piece. Another

favorite trick was take Shawqi’s lines of random and without making any

ornament for poetic liners, face them to ridiculous eager protection never

275

indeed by the poet of time. The book and then is a mixture of excellent

practical criticism and experience attack more personal than literary.

The subsequent volumes of verse that appeared after 1928 add little to

the story of al-Aqqad as a poet, although some of the prefaces are of interest

for the light they shed on literary debates and the general development of

literary thought in this period. In his introduction to ‘the way former’ he calls

for a greatly increased variety in ‘poetic subjects’, in tastes and imaginations.

He makes a plea for the inclusion of simple everyday subjects in the register

of poetry, rather after the manner of words worth in preface to the lyrical

ballads, and he claims to treat such subjects in this, his latest collection. While

these ideas may sound superfluous and irrelevant to the modern era, while

much of the new romantic poetry had a tendency to concentrate on the more

ethereal realms of the romantic imagination. Al-Aqqad made lasting

contributions to the theory and criticism of the new poetry and it is for thus

that he will be remembered rather for than for his own verse.371

Among them three members of the Diwan group Shukri was the

greatest poet reign and interest while al-Aqqad and al-Mazini are remembered

mainly for achievement other than poetry al-Mazini published two short

volumes of poetry in 1913 and 1917 A.D. but there after made his reputation

as a journalist and essayist and the pioneer and development of Egyptian

novel. Although al-Aqqad published eight volumes of verse throughout his

long period and his prolific carrier as a writer, he is as a critic rather than a

poet that he left his mark. He proclaimed William Hazlitt for the primary

inspiration for the neo- literature while the solved to trends and movements in

literary criticism promote and his place for symbolism everyday subject and

language to became the sow-material of Arabic poetry, was instrumental in

371 Badawi. M.M, A critical introduction to Modern Arabic poetry. P-84-114

276

changing the tests and sensibility of poets who abounded the neo-classical

style in increasing numbers after world war.

5.4. Literary works of Abbas Mahmud al-Aqqad

Abbas Mahmud al-Aqqad was great literary critic of Diwan movement

in modern Arabic literature. Al- Aqqad was a man of ideas rather than a

literary critic in the strict sense of the word. His literary works and

contributions to practical literary critics were small, certainly when he

compared to his literary works otherwise gigantic oeuvre. He was clearly not

very interested in follow writers, and more attracted by writers who were deed

than by those who were alive-perhaps because he could only respect the

literary works of great man and could hardly honour his contemporaries as

such. He started his career with the newspaper al-Dostur with the publication

of a number of articles about classical Arabic poets. An exception to his

aloofness from the contemporary scene to be found in al-Aqqad’s literary

works contribution to the pamphlets al-Diwan kitab f’il-Naqd wa’l adab

volume-I-II (1921) which he published together with al-Mazini and which

contain not only an exposition of literary principles as kind of literary

manifests, but also a number of reviews on several authors like Shukri, al-

Mazini and al-Aqqad.

Al-Aqqad was a prolific poet and critic of Diwan groups. He producing

of literary collections through his career: the title of the literary works al-

Aqqad include-Yaqzat al-Sabah (1916), Hadiyat al-Karawan (1933), and Asir

Magrib (1942), they contain a mixture of occasional poems, including some in

praise of Sa’d Zaghlul, the romantic excursions clearly influenced by his

readings of Palgrave’s Golden Treasury and imitations of classical poets,

including Ibn al-Rumi, on whom he wrote an interesting critical study (1931).

Al-Aqqad’s one literary collection, Abir Sabil (1937) was a less than

successful attempt to modernize Arabic poetry by addressing itself to more

277

popular topics, and contain the literary poems on such topics, as ironing shops

and policeman, this aroused the ire of the Lebanese critic Marun Abbud who

in the characteristically acerbic remark dubbed al-Aqqad the ford motor

company of Arabic poetry. In 1954, al-Aqqad published a two volumes

collection of his translations of world literature, including what he considered

to be the best American short-stories of the period. He released on his books

of literary criticism, an introduction to Shakespeare. In 1958 along with

literary works titled Eblees or the Devil and poetic language, some valuable

literary books of al-Aqqad’s Khulasat al-yaumiyat (1912), al-Fusul (1922),

Sa’at bina al- kutub (1937), Hitler fil Mizan (1940) and al-Insanul- Sani

(1912) these are the valuable books of al-Aqqad in the modern Arabic

literature. Although al-Aqqad, according to Louis ‘Awad’ the real romantic

because of his Shelley an ideas about the poet as prophet was not the first of

the three Diwan poets to write the literary works and essays in literary

criticism, the magnitude of his critical oeuvre and his incessant efforts in the

field of literary criticism did make him the most important critic of the Diwan

school.372

Al-Aqqad was a great poet and innovator of modern Arabic poetry. He

wrote various literary poetry about various things, these poetry are collected

Diwan those are as follows- Yaqzat al-Sabah (1916), Wahjat Zahira (1917),

Ashbabul Zahira (1921), Hadiyat al-karwan (1933), Ashirul Magrib (1942)

and Bad al- Asir (1950) is like Words Worth’s Nightingale, is a hidden in the

darkness of the night of suspended in the sky, worshiping the lord, it is divine

song lost in the wilderness just as the cry of genius is wasted on his people.

Especially, in his early period, he also emphasized the significance of feeling

for literature. His diary notes which were published in 1911 under the title

Khulasat al-yaumiyah, already contain statements such as poetry is the art of

372 Badawi. M.M, Modern Arabic literature. P-98

278

arousing feelings by means of language and the poet is someone who feels

and evokes feelings.373

Al- Aqqad’s literary works are critical method, who strongly

influenced by such writes as, Hazlitt, Carlyle and Lamb. It is however, within

the context of literary criticism, the establishment of its principles and their

application to the textual heritage of Arab-Islamic culture, that al-Aqqad role

is most significant. Finally, the literary works and his criticism al-Aqqad often

expressed contradictory views and showed a remarkable discrepancy between

theory and practice. Al-Aqqad’s literary works developed to Diwan

Movement in modern Arabic literature and criticism.

5.5. Socio-political aspects of Abbas Mahmud al-Aqqad

Abbas Mahmud al-Aqqad was the chief guiding light of Diwan

Movement in modern Arabic literature in which heralded romanticism in

Arabic literature. Al-Aqqad was famous politician of Diwan groups in modern

Arabic literature. Al-Aqqad was active in politics after the First World War. In

1921, al-Aqqad published in collaboration with Mazini the first two parts of

the book known as Diwan al-Naqd f’il nathr wa Shir. This book is considered

to be fundamental in its approach to poetry and criticism. After his audacious

attack on the literary establishment in al-Diwan, he remained a controversial

figure of great historian value because his writings give clear indications of

the ideas and literary trends fashionable in Egypt in the early decades of the

20th century.

The socio-political aspects al-Aqqad of the Diwan movement, in the

political environment in Egypt was not favorable for al-Aqqad. Al-Aqqad was

sent to imprisonment for nine month in the year 1930 for his writings in praise

of democracy and stand against the monarch. Al-Aqqad was a great politician

373 Badawi, M.M. A critical introduction to Modern Arabic literature, P-99

279

in Egypt during the 20th century. After the First World War al-Aqqad joined

Wafd party and he wrote various articles and some valuable books about

politics and politicians. Amongst them the famous book al-Hukum al-Muldaq

fi’l Qurm al-Ishrin, al-Dimaqtrya fi’l Islam, Hitler fi’l Mizan. Al-Aqqad

remained a bachelor and devoted his whole life to literature. Most of his good

works appeared during the age of his thirties and forties. For his services and

contribution to literature al-Aqqad was rewarded the state prize al-Jaiza al-

Dawla in 1960. Although al-Aqqad’s main concern was journalism and he

wrote eighty two prose works. He also wrote extensively on Islamic books.

Among the poets of the classical school who influenced much al-Aqqad was

Ibn al-Rumi, al-Aqqad ten books of Diwan came between 1916 and 1950. His

novel Sarah was published in 1938.

He began his writing career in 1907 as journalist, initially for al-Liwa

but then for al-Dostur, a mouth piece of Mustafa kamil and his nationalist

party. In the 1920s he wrote for several other newspapers and in 1925 he

became a member of the Egyptian senate. He elected to the House of

Representatives in 1929, his fearless advocacy of individual libraries

frequently brought him into conflict with authority. In 1930s he was

imprisoned for making a typically inflammatory in Egypt during the

tyrannical regime of Ismail Siddiqi Pasha, the prime Minister who, with the

support of king, head suspended the constitution.374

As it turned out, this caused al-Aqqad to lose of his political influence.

He joined the politician Ahmed Mahir, when the later after having also broken

with the Wafd in 1937 established a new party, al-Hay’ah al-Sadiyah name

after the deceased leader of the Wafd Sa’d Zaghlul. For this party al-Aqqad

became a member of parliament but apparently his poetry could only govern

with support from some other minor parties as the instruments of the king,

374 Encycolopedia of Arabic literature vol-I P-97-98

280

who had came into conflict with the Wafd. For Al-Aqqad, so recently tried on

a charge of lose majesty, this must have been quite painful. Despite his praise

of the hated sovereign in panegyrics on several official occasions, he was

never given the title of Pasha, a fact which he seems to have resented. Al-

Aqqad emerged from prison in 1931 as a public hero, whoever, his

individualism made it difficult for him to remain within the confined of a

single political party and after a conflict with the leaders of the Wafd party in

1935, He was expelled from the membership. Although he joined another

party named after the nationalist leaders S’ad Zaghlul, and served its cause in

parliament, this period marks the limit of al-Aqqad’s political influence.

Al-Aqqad wrote a passionate plea to democratic freedom. Autocratic

rule victim for his attack on king fuad and was sentenced to nine months

imprisonment. In May 1925, he became a member of the Egyptian senate. His

political career then developed smoothly: in the elections of December 1929

he did get elected to the house of Representatives, where, he manifested

himself as an undaunted advocate of constitutional liberties, when the prime

Ismail Phasa suspended the constitutional, it was al-Aqqad who addressed the

house with the threatening words. The people are prepared to crush the

greatest head in the country if attempts are made to tamper with the

constitution or abolish it. The revenge for this clearly anti-monarchist

statement came in 1930s, when he was sentenced, not of course for his words

in the house but for some articles in al-Mu’ayyad-al-Jadid which were

considered as lose majesty.

In other respects al-Aqqad always remained the democratic he

originality was attended the Wafd party. During the Second World War he

was resolutely supported the Allied cause, as early as 1940s writing an anti-

Nazi pamphlet entitled Hitler Fi’l Mizan (Hitler weighed), and in the same

year publishing broadcast talks under the title of al-Naziyah wa’l adyan. In

281

1942, when the German armies were approaching Egypt, he had to flee the

Khartum where he stayed for some time. After the War he remained a member

of parliament for the Sa’diyah party and editor of the party, the paper al-Asas,

but his political influence remained limited. He did, it is true, receive honours

for his writings, for example the membership of the Academy of the Arabic

language in 1940, but he was not offered any significant post: there is no

confirmation anywhere of his ever having been asked to became a cabinet

Minister. When after the Egyptian revolution of 1952, Egyptian parliamentary

life came to an end, al-Aqqad like many of his compatriots, was hardly

disappointed or critical of the new regime. Like many Egyptian intellectuals

he applauded the revolution itself. In 1956, al-Aqqad became the head of the

higher council of literature and his arts, by then he was widely recognized as

the human Encyclopedia. His last published work, the Diaries appeared in

1963. These are the socio-political aspects of Al-Aqqad to the development of

modern Arabic literature.