Titlebook: Egyptian Colloquial Poetry in the Modern Arabic Canon; New Readings of Shi‘ Noha M. Radwan Book 2012 Noha M. Radwan 2012 communication.poet

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,Ṣalāḥ Jāhīn,ab League. The book was part of a heated debate about the merits of the new poetic structure known as free verse or . poetry. The new structure had been rapidly gaining favor among many Arab poets since the end of the 1940s, when it was used by the Iraqi poets, Nāzik al-Malā’ika and Badr Shākir al-S

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,‘Abd al-Raḥmān al-Abnūdī,was the one who brought it, for he considered such an act to be a blasphemy against poetry and a desecration of the inherited and sacred heritage. To him, poetry that tried to supersede Ḥassān b.Thābit [d. 674] was a sacrilege and a violation of religious lawṣ” Al-Abnūdī, the son, recalls how the “s

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Postscript,r eighteen days, I found the confirmation of what the poets of . had been claiming since the 1950s, namely, that colloquial verse is indeed Egypt’s most heartfelt and authentic form of verbal expression, and that it neither indicates a rejection of pan-Arab identification nor betrays an aversion to

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Egyptian Colloquial Poetry in the Modern Arabic CanonNew Readings of Shi‘

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Esther Federspiel,Andreas Peter in a unique incident, the term “Arab” is used to describe the Quran as an “Arab law,” . (13:37). Thus, there is room for interpreting the significance of the less specific signifier, “Arabic Quran” as not only linguistic but cultural as well. In its inimitable eloquence, the Quran spoke to the Arab

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https://doi.org/10.1007/978-3-936560-42-8f language, form, themes, and attitude that would later become the distinctive features of both . and the modernist Arabic poetry in the standard register as well. The success of Ḥaddā’s experiment was certainly a positive influence on Jāhīn and on other . poets of his generation.

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