The Sufi Journey in the Poetry of 'Abd al-Malik Bu-Munjil The Ode to the Otherworld

Abstract

The literature of the journey cannot be reduced to tracking the condition of the tourist traveler with his body and thought in countries, to inform us of the details of nations and cultures of peoples. The journey has known colors and shapes that reflected the presence between the purposes and its destination, and it has expanded and moved to a journey in which souls travel, not bodies, to worlds in which the body is not touched by monument, casting, or sunset.
The journey to the "celestial" other world is a funny part of the journey, and one of its arts. It can be included in the literature of the journey because it intersects with it in many things, in which it travels - the celestial world - the soul to the ascents, runways and shrines of the upper world, in which it moves away from the narrative to describe its pure features and worlds. It is the mystical journey in which minds are clear, souls are kindled and fly in the lap of the upper world, to which the deceased limps without suffering, perhaps it was an escape from suffering. When I came to him, his horn in his earthly world colours of tragedy.
If our pledge to receive the Nomadic Text is a suspended prose on the journey of the body in destiny and countries, then it is possible for the Nomadic Text to be poetry as well, how can it not?! The poetry of the Diwan of the Arabs is still a witness to the genius of charges, and their art in saying, so how does it weigh and make it difficult for the poet to adapt his language to formulate the phases of his journey, and it did not burden him with his rules, templates and system controls?
If the era of poets, regardless of their age, was in the folds of their stories, that they described the weaknesses of them and their wanderers as they described their stay, and they had traditions that they colluded with during their journey, who described what is presented to them and what opposes them, they want to live and intimidate many times, it - the poem - was not independent and intended for this purpose "the journey", as was the case in the prose text that rode this art "the literature of the journey", but it was a contributing part that enriches a target purpose.
Literary texts that dealt with journeys as an art and a stand-alone literary purpose have opened up to readings and interpretations that presented important aspects of the nomadic poet, simplifying his ambitions, positions and news, as well as depicting his adventures and the places that were presented to him and fluctuating in them, and perhaps conveying to us the habits, policies and ideas of those nations in which he came.
These readings had approaches, analyses and interpretations that leaned on mythological or structural approaches that sought to reveal many of the values, connotations and symbols that were specific to these texts, and while these approaches were presented to the structure of the nominal texts from their superficial side, addressing the structure in the Sufi poem needs more mature means than those presented for the usual nominal texts.
This means that there are independent poems with the same purpose, which is the journey, which is distinct from the usual prose art, and in which the hero differs from his nature, a hero who does not aim to change the atmosphere as much as he explores and describes so that he does not hope to return, and does not object to experiencing the news of nations and their cultures, but rather complains about a reality in his nation that seeks to change it as a symbolic feature, through events and personalities begged for in that journey, andI saw that the "mystical journey " is the intercourse of some of what responds to what I mentioned and is the position of the witness in this research.
I made this research, on the "literature of the journey as it is a literary genre", to stand on the story of the Sufi journey as a student and an analyst, wondering about the absence of other purposes - especially spinning and ruins - which is a question that is no less important than my attention to the Sufi journey in particular, and I saw that the integrity of the method glossed over the traditions of this journey - I mean the spiritual journey - when the first of which was far from the poem of the earthly journey, so I sought it in my opinion at the level of this poem.