At the beginning of the 20th century, literary criticism remained very much in the tradition of the premodern period, with emphasis still firmly placed on the analysis of texts and their functions, linguistic and aesthetic. As was the case with the literary genres themselves, this critical heritage now came into contact with the traditions of European literature. Students from the Arab world were sent to Europe to study, and they returned to their homelands bringing with them impressions of an entirely different cultural environment, new literary genres (novel, short story, and literary drama, for example), and different approaches to the evaluation of literary creativity. The Europe that these Arab visitors encountered was one that was very much influenced by Romanticism and the schools of thought that followed it, and the enhanced role that such an aesthetic provided for the expression of the individual voice gave Arab poets a golden opportunity to break from the straitjacket of panegyric poetry, with its penchant for hyperbole and its accompanying system of patronage. The social role of the poet underwent a gradual process of change, and the increasing expression of nationalist sentiment, whether pan-Arab or local, within the political life of the region gave further stimulus to these trends.

Such tendencies were at their most vigorous among the writers of the mahjar (the name given to émigré writers in the Americas), but similar movements emerged in the Arabic-speaking world itself, albeit at a slower pace. The period between the two world wars (1920–39) saw the heyday of romantic poetry in Arabic. While critics such as ʿAbbās Maḥmūd al-ʿAqqād and Ṭāhā Ḥusayn began their careers as diehard opponents of the principles of premodern criticism, they both maintained a careful watch on experimentation in literature and were swift to condemn younger writers who adopted too radical a stance toward tradition. It was surely a sign of the pace of change in the 20th century that later in their careers both these eminent modern Egyptian critics become reactionary figures, tilting against the results of processes of change following World War II and the culmination of prolonged struggles against colonialism that took the form of independence for many Arab nations during the 1950s.

These processes of profound political transformation were accompanied by equally significant changes in criticism. After World War II numerous critics urged a totally different approach to literature; the fact that French philosopher and novelist Jean-Paul Sartre’s Qu’est-ce que la littérature? (1947; What Is Literature?)—with its call for literature at the service of the people—was translated into Arabic during this period is very significant. Among the more prominent voices in urging a move away from an isolated “ivory tower” attitude toward literature (of which romantic and symbolist writers were accused) were Luwīs ʿAwaḍ, Maḥmūd Amīn al-ʿĀlim, Ḥusayn Muruwwah, and ʿUmar al-Fākhūrī. This push toward a literature of “commitment” (iltizām) became a constant of Arabic literary criticism; Al-Ādāb, one of the most prominent literary journals founded in the Arabic-speaking region in the latter half of the 20th century, was established by the Lebanese writer Suhayl Idrīs specifically to forward such an approach. Beginning in the 1950s, a great deal of committed literature was penned by Arab writers; topics such as the Palestinian people provided a natural focus for such writing, but the goals of the Arab peoples and their individual nation-states—establishing a sense of identity, for instance, and developing balanced relationships with Western countries—involved, more often than not, the active involvement of creative writers and critics within the cultural apparatus of the different regimes. The linkage between politics, literature, and literary criticism remained a direct one.

Two particular concerns seemed to characterize much literary criticism in the Arabic-speaking world during the late 20th century: the definition of modernity and the issue of “particularity.” The Syrian-born Lebanese poet Adonis (ʿAlī Aḥmad Saʿīd) devoted much attention to the question of “the modern” in Arabic literature and society. His most comprehensive exploration of the topic took the form of the four-volume study Al-Thābit wa al-mutaḥawwil (1974–78; “The Static and the Dynamic”), in which he surveys the entire Arabic literary tradition and concludes that, like the literary works themselves, attitudes to and analyses of them must be subject to a continuing process of reevaluation. Yet what he actually sees occurring within the critical domain is mostly static and unmoving. The second concern, that of particularity (khuṣūṣiyyah), is a telling reflection of the realization among writers and critics throughout the Arabic-speaking world that the region they inhabited was both vast and variegated (with Europe to the north and west as a living example). Debate over this issue, while acknowledging notions of some sense of Arab unity, revealed the need for each nation and region to investigate the cultural demands of the present in more local and particular terms. A deeper knowledge of the relationship between the local present and its own unique version of the past promises to furnish a sense of identity and particularity that, when combined with similar entities from other Arabic-speaking regions, will illustrate the immensely rich and diverse tradition of which 21st-century litterateurs are the heirs.