Ṣidqi Ismaʿil believed that history isn't just a chronicling of events that once occurred and won't reoccur, instead, it's the presence of the past in the present and that can be noticed in the principles and views of the nation. This presence consists of the inherent nationalism from Pre-Abrahamic religions, the Islamic breakthroughs, and grief for the past, as a result of the age of regression. He writes about the Arab reality from his experiences, and stays true to the conclusions he comes to from his written thoughts, it includes: "Al-Yanabeeʿ" or "The Fountains" (1954), an article that was published in the Beirut Journal of Arts where he expresses his thoughts on the Arab definition of Freedom: "Ancient Arabs were wise in that they were free. They practiced their freedom without thinking or talking about it, unlike people today. They believed that freedom was an act and an experience, similar to a flowing fountain in the middle of a valley. Or similar to an eagle soaring in the heavens". In his book "Mohammad ʿAli Al-Qabisi: Founder of The Tunisian Movement" or "Mohammad ʿAli Al-Qabisi: Mu'asis Al-Ḥaraka Al-Tunisiya" (1955) he studies the starting point of Syndicalism in Tunisia, noting the importance of this movement succeeding, for he believed that it was the core of the future of Arab societies. His novel "Al-ʿAṣa" or "The Cane" talks about 3 or 4 successive generations in Syria from the days of the Ottomans to the French Mandates to the Syrian Independence from France. The same ideas progress in his philosophical study "Arabs and Misery" or "Al-ʿArab Wa Tajrobat Al-Ma'asa" (1963), and in his play "The Third Ember" or "Suqooṭ Al-Jamra Al-Thalitha" (1964), and in his short story collection "God and Poverty" or "Allahu Wa Al-Faqr" (1970), and in his manuscript "Al-Mutannabi's Experience" or "Tajrobat Al-Mutannabi" – which was published after his death.