Ibn Battuta's Travels, Volume 1
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Description
Book Introduction
A 14th-century travelogue of Arab civilization, comparable to Marco Polo's travelogue.
In the early 14th century, when Islamic forces were exerting influence throughout the world.
An adventurous 21-year-old young man born into a noble family in Tangier, Morocco, sets out on a pilgrimage to Mecca.
30 years since then.
The travelogue of Ibn Battuta, Volumes 1 and 2, is a collection of artifacts that he experienced while traveling across a whopping 100,000 km across Asia, Africa, and Europe.
The various aspects of the 14th-century Islamic Eastern world, viewed through a thoroughly Islamic perspective, are presented in a flavorful manner through his keen eye.
It is also a valuable cultural anthropological resource that provides detailed information on the life of the time, including Islamic religious rites and ceremonies, the architectural styles and operational methods of mosques in famous cities around the world, and the relationship between Muslims and pagans, as well as the customs of weddings, funerals, folk remedies, and plants, animals, and crops of each region.
If you enjoyed reading the footnotes in this 600-page human geography report, perhaps that goes some way to explaining the book's robustness.
An adventurous 21-year-old young man born into a noble family in Tangier, Morocco, sets out on a pilgrimage to Mecca.
30 years since then.
The travelogue of Ibn Battuta, Volumes 1 and 2, is a collection of artifacts that he experienced while traveling across a whopping 100,000 km across Asia, Africa, and Europe.
The various aspects of the 14th-century Islamic Eastern world, viewed through a thoroughly Islamic perspective, are presented in a flavorful manner through his keen eye.
It is also a valuable cultural anthropological resource that provides detailed information on the life of the time, including Islamic religious rites and ceremonies, the architectural styles and operational methods of mosques in famous cities around the world, and the relationship between Muslims and pagans, as well as the customs of weddings, funerals, folk remedies, and plants, animals, and crops of each region.
If you enjoyed reading the footnotes in this 600-page human geography report, perhaps that goes some way to explaining the book's robustness.
index
Chapter 1 Egypt
1. From Tianza to Alexandria
2. Alexandria City
3. From Alexandria to Mahallatul Kabira
4. From Mahallatul Kabira to Cairo
5. Cairo
6. Cairo's famous people
7. From Cairo to Atsyutu
8. From Atsuyut to the Red Sea and Sam
Chapter 2: Sham
1. From Gaza to Kudzu and Askalan
2. From Ascalan to Halab
3. Halavshi
4. From Halav to Jabala
5. From Lazikiya to Damascus
6. Damascus City and the Umayyad Mosque
7. Damascus and its suburbs
8. The Religious Fund of Damascus and the Admiration of Ibn Battuta
Chapter 3 Hijaz
1. From Damascus to Medina
2. Holy Medina and the Sanctuary
3. Famous people of Medina and its vicinity
4. From Holy Medina to Holy Mecca
5. Holy Mecca and the Holy Place
6. Holy Mecca and its notables
7. The customs of Mecca and its inhabitants
8. From Holy Mecca to Holy Najaf
Chapter 4 Iraq and Persia
1. Holy Najaf
2. From Najaf to Basra
3. From Basra to Asfahan
4. Departure to Asfahan and Shiraz
5. Shiraz City
6. From Shiraz to Baghdad
7. Baghdad City
8. Trip to Tabriz, Maushil, and Mardin
Chapter 5: The Red Sea Coast, the Indian Ocean, and the Persian Gulf
1. From Koopa to Build
2. Sudan Coast
3. Yemen
4. Coastal areas
5. Left-wing city
6. Oman
7. From Hormuz to Bahrain
8. From Bahrain to Rajqiyah
Chapter 6 Asia Minor
1. From Lazikiya to Akridur
2. From Honey Hishar to Milath
3. From Kuniya to Arzul Room
4. Birkishi and Suntian
5. From Tira to Bargama
6. From Bargama to Kainuk
7. From Kainook to Burlu
8. Kasuttamuniyasi and Shaunubsi
Chapter 7 Uzbekistan and Eastern Europe
1. From Shaunub to Karam
2. From Karam to the fortress of Uzbek Shutun
3. Muhammad Uzbek and his family
4. Northern lands and the Julma region
5. Uzbek holiday events
6. From Hajj Tarhan to Constantinople
7. Constantinople
8. From Constantinople to Islam
Chapter 8 Central Asia
1. Hawaiian rhythm
2. From Hawarism to Nakhshav
3. The sultanate of the ...
4. Samarkand City
5. From Samarkand to Hara
6. Harashi and his shovel
7. From sleep to bath?
8. From Hurasan to India
-Find a person's name
-Find place names
-Find details
1. From Tianza to Alexandria
2. Alexandria City
3. From Alexandria to Mahallatul Kabira
4. From Mahallatul Kabira to Cairo
5. Cairo
6. Cairo's famous people
7. From Cairo to Atsyutu
8. From Atsuyut to the Red Sea and Sam
Chapter 2: Sham
1. From Gaza to Kudzu and Askalan
2. From Ascalan to Halab
3. Halavshi
4. From Halav to Jabala
5. From Lazikiya to Damascus
6. Damascus City and the Umayyad Mosque
7. Damascus and its suburbs
8. The Religious Fund of Damascus and the Admiration of Ibn Battuta
Chapter 3 Hijaz
1. From Damascus to Medina
2. Holy Medina and the Sanctuary
3. Famous people of Medina and its vicinity
4. From Holy Medina to Holy Mecca
5. Holy Mecca and the Holy Place
6. Holy Mecca and its notables
7. The customs of Mecca and its inhabitants
8. From Holy Mecca to Holy Najaf
Chapter 4 Iraq and Persia
1. Holy Najaf
2. From Najaf to Basra
3. From Basra to Asfahan
4. Departure to Asfahan and Shiraz
5. Shiraz City
6. From Shiraz to Baghdad
7. Baghdad City
8. Trip to Tabriz, Maushil, and Mardin
Chapter 5: The Red Sea Coast, the Indian Ocean, and the Persian Gulf
1. From Koopa to Build
2. Sudan Coast
3. Yemen
4. Coastal areas
5. Left-wing city
6. Oman
7. From Hormuz to Bahrain
8. From Bahrain to Rajqiyah
Chapter 6 Asia Minor
1. From Lazikiya to Akridur
2. From Honey Hishar to Milath
3. From Kuniya to Arzul Room
4. Birkishi and Suntian
5. From Tira to Bargama
6. From Bargama to Kainuk
7. From Kainook to Burlu
8. Kasuttamuniyasi and Shaunubsi
Chapter 7 Uzbekistan and Eastern Europe
1. From Shaunub to Karam
2. From Karam to the fortress of Uzbek Shutun
3. Muhammad Uzbek and his family
4. Northern lands and the Julma region
5. Uzbek holiday events
6. From Hajj Tarhan to Constantinople
7. Constantinople
8. From Constantinople to Islam
Chapter 8 Central Asia
1. Hawaiian rhythm
2. From Hawarism to Nakhshav
3. The sultanate of the ...
4. Samarkand City
5. From Samarkand to Hara
6. Harashi and his shovel
7. From sleep to bath?
8. From Hurasan to India
-Find a person's name
-Find place names
-Find details
Into the book
When I went to the Parus Lighthouse from the port, I saw that one wall of the lighthouse had already collapsed.
A lighthouse is a square building that rises high into the sky, with its door on the ground.
In front of the gate there is a building the same height as the gate, and a wooden board is placed across it to lead to the gate.
If you just remove the wooden board, you're helpless.
There is a seat for the lighthouse keeper inside the gate, and there are quite a few rooms inside the lighthouse.
The width of the passage within the lighthouse is 9 chevres, the thickness of the walls is 10 chevres, and the width of each of the four sides of the lighthouse is 140 chevres.
The lighthouse stands on a high hill, one farsah from the city center.
The lighthouse is built on a long strip of land surrounded by the sea on three sides, and the sea is connected to the castle walls.
So, to get to this lighthouse on land, you have to go from the city center.
The area connected to the lighthouse is the exclusive cemetery of the city of Alexandria.
In 750 (1349), when I was returning to the Maghrib, I stopped by this lighthouse again, but it was already in ruins and I could not enter or climb up to the door.
King Nashur began construction on a similar lighthouse opposite, but his death prevented its completion.
One of the city's oddities is the giant marble pillar known as the al-Sawari Column, located on the outskirts of the city.
This stone pillar stands tall among the trees in the middle of a forest of date palms.
The stone pillar is an elaborately cut stone placed on a very large square stone platform.
There is no way to know how such a stone pillar came to be erected there, and it is also not confirmed who erected it.
(Translator's Note 53: The Sawari Stone is a stone pillar made of polished purple granite quarried from Aswan in southern Egypt. It is 28.85 m high, has a maximum diameter of 2.628 m, and weighs approximately 550.492 tons.
It is believed to have been erected next to the temple of Serapis in the late Roman period as a public monument with an inscription in Greek.
(Note 54: Regarding the Sawari Pillar of Alexandria, Ibn Juzayi writes:
"Some Shaykhs who have traveled tell me that an archer from Alexandria climbed up to the top of this pillar with a bow and arrows and sat there as if he were stuck.
As the rumor spread, many people flocked to see it.
Everyone was puzzled, but they didn't know the inside story of the trick.
It seems to me that he is either anxious about something or is pursuing something and has done such strange things to achieve his desired goal.
So, what trick did he use to get to that high place? He tied a long string, one end of which was connected to a strong cord, to an arrow and shot it over the top of the stone pillar, causing it to land on the other side.
When the thread was hung on the top of the stone pillar, he pulled the thread so that the string connected to the thread was placed right in the middle of the top of the stone pillar, and then tied one end of it to the ground.
Then I climbed up the rope from the other side and sat down right at the top.
Then he took away the string so that no one could follow him.
So, people had no way of knowing about his surprising move, and everyone could only find it surprising.
A lighthouse is a square building that rises high into the sky, with its door on the ground.
In front of the gate there is a building the same height as the gate, and a wooden board is placed across it to lead to the gate.
If you just remove the wooden board, you're helpless.
There is a seat for the lighthouse keeper inside the gate, and there are quite a few rooms inside the lighthouse.
The width of the passage within the lighthouse is 9 chevres, the thickness of the walls is 10 chevres, and the width of each of the four sides of the lighthouse is 140 chevres.
The lighthouse stands on a high hill, one farsah from the city center.
The lighthouse is built on a long strip of land surrounded by the sea on three sides, and the sea is connected to the castle walls.
So, to get to this lighthouse on land, you have to go from the city center.
The area connected to the lighthouse is the exclusive cemetery of the city of Alexandria.
In 750 (1349), when I was returning to the Maghrib, I stopped by this lighthouse again, but it was already in ruins and I could not enter or climb up to the door.
King Nashur began construction on a similar lighthouse opposite, but his death prevented its completion.
One of the city's oddities is the giant marble pillar known as the al-Sawari Column, located on the outskirts of the city.
This stone pillar stands tall among the trees in the middle of a forest of date palms.
The stone pillar is an elaborately cut stone placed on a very large square stone platform.
There is no way to know how such a stone pillar came to be erected there, and it is also not confirmed who erected it.
(Translator's Note 53: The Sawari Stone is a stone pillar made of polished purple granite quarried from Aswan in southern Egypt. It is 28.85 m high, has a maximum diameter of 2.628 m, and weighs approximately 550.492 tons.
It is believed to have been erected next to the temple of Serapis in the late Roman period as a public monument with an inscription in Greek.
(Note 54: Regarding the Sawari Pillar of Alexandria, Ibn Juzayi writes:
"Some Shaykhs who have traveled tell me that an archer from Alexandria climbed up to the top of this pillar with a bow and arrows and sat there as if he were stuck.
As the rumor spread, many people flocked to see it.
Everyone was puzzled, but they didn't know the inside story of the trick.
It seems to me that he is either anxious about something or is pursuing something and has done such strange things to achieve his desired goal.
So, what trick did he use to get to that high place? He tied a long string, one end of which was connected to a strong cord, to an arrow and shot it over the top of the stone pillar, causing it to land on the other side.
When the thread was hung on the top of the stone pillar, he pulled the thread so that the string connected to the thread was placed right in the middle of the top of the stone pillar, and then tied one end of it to the ground.
Then I climbed up the rope from the other side and sat down right at the top.
Then he took away the string so that no one could follow him.
So, people had no way of knowing about his surprising move, and everyone could only find it surprising.
--- pp. 41-42
Another factor that enabled Ibn Battuta to successfully undertake this unprecedented expedition was the accumulated knowledge of his predecessors, the Arab-Muslims, about the world.
During the golden age of Islamic civilization around the 10th century, many Arab-Muslim scholars, travelers, and merchants traveled all over the world, leaving behind many valuable records, including accounts of their visits to local places.
Another factor that enabled Ibn Battuta to successfully undertake this unprecedented expedition was the accumulated knowledge of his predecessors, the Arab-Muslims, about the world.
During the golden age of Islamic civilization around the 10th century, many Arab-Muslim scholars, travelers, and merchants traveled all over the world, leaving behind many valuable records, including accounts of their visits to local places.
During the golden age of Islamic civilization around the 10th century, many Arab-Muslim scholars, travelers, and merchants traveled all over the world, leaving behind many valuable records, including accounts of their visits to local places.
Another factor that enabled Ibn Battuta to successfully undertake this unprecedented expedition was the accumulated knowledge of his predecessors, the Arab-Muslims, about the world.
During the golden age of Islamic civilization around the 10th century, many Arab-Muslim scholars, travelers, and merchants traveled all over the world, leaving behind many valuable records, including accounts of their visits to local places.
--- p.7
From this city I headed to Kudzu.
On the way, we visited the tomb of Yunis (peace be upon him), which had a large building and temple attached to it.
And we also visited Bethlehem, the birthplace of Jesus - peace be upon him.
There are still palm tree stumps and many buildings here.
Christians revere this place with utmost respect and welcome visitors.
(Translator's Note 13: The following legend is told about Yunis.
When he was in Ninuwi, he urged his people to abandon idolatry and believe in Allah.
But when they did not believe him, he was so angry that he broke away from them and jumped into the sea.
Just then, a whale swallowed him.
He was inspired by Allah in the belly of the whale, and he reflected on his vanity and prayed to Allah for salvation.
Then the whale vomited him out of its stomach and placed him on the shore.
When he returned to his tribe, the tribesmen had already converted to Islam.
(Translator's Note 7: Islam does not regard Jesus ('Iisa) as the son of God, but as the 'son of Maryam' ('Iisa Ibn Maryam'), and acknowledges that Allah breathed a spirit into the virgin Maryam, causing her to conceive and be born.
In the Quran, Jesus is referred to as the Prophet (al-Nbi'), the Messenger (使者), the Messiah (al-Masih), and the servant of Allah ('Abdu'l Lah).
In particular, it defines faith in the prophets, including Jesus, as a creed.
Regarding Jesus' death, the Jews claim that he did not crucify himself, but had someone similar to him die in his stead.
Therefore, it is believed that Allah called him to be His prophet.
From this city I headed to Kudzu.
On the way, we visited the tomb of Yunis (peace be upon him), which had a large building and temple attached to it.
And we also visited Bethlehem, the birthplace of Jesus - peace be upon him.
There are still palm tree stumps and many buildings here.
Christians revere this place with utmost respect and welcome visitors.
(Translator's Note 13: The following legend is told about Yunis.
When he was in Ninuwi, he urged his people to abandon idolatry and believe in Allah.
But when they did not believe him, he was so angry that he broke away from them and jumped into the sea.
Just then, a whale swallowed him.
He was inspired by Allah in the belly of the whale, and he reflected on his vanity and prayed to Allah for salvation.
Then the whale vomited him out of its stomach and placed him on the shore.
When he returned to his tribe, the tribesmen had already converted to Islam.
(Translator's Note 7: Islam does not regard Jesus ('Iisa) as the son of God, but as the 'son of Maryam' ('Iisa Ibn Maryam'), and acknowledges that Allah breathed a spirit into the virgin Maryam, causing her to conceive and be born.
In the Quran, Jesus is referred to as the Prophet (al-Nbi'), the Messenger (使者), the Messiah (al-Masih), and the servant of Allah ('Abdu'l Lah).
In particular, it defines faith in the prophets, including Jesus, as a creed.
Regarding Jesus' death, the Jews claim that he did not crucify himself, but had someone similar to him die in his stead.
Therefore, it is believed that Allah called him to be His prophet.
On the way, we visited the tomb of Yunis (peace be upon him), which had a large building and temple attached to it.
And we also visited Bethlehem, the birthplace of Jesus - peace be upon him.
There are still palm tree stumps and many buildings here.
Christians revere this place with utmost respect and welcome visitors.
(Translator's Note 13: The following legend is told about Yunis.
When he was in Ninuwi, he urged his people to abandon idolatry and believe in Allah.
But when they did not believe him, he was so angry that he broke away from them and jumped into the sea.
Just then, a whale swallowed him.
He was inspired by Allah in the belly of the whale, and he reflected on his vanity and prayed to Allah for salvation.
Then the whale vomited him out of its stomach and placed him on the shore.
When he returned to his tribe, the tribesmen had already converted to Islam.
(Translator's Note 7: Islam does not regard Jesus ('Iisa) as the son of God, but as the 'son of Maryam' ('Iisa Ibn Maryam'), and acknowledges that Allah breathed a spirit into the virgin Maryam, causing her to conceive and be born.
In the Quran, Jesus is referred to as the Prophet (al-Nbi'), the Messenger (使者), the Messiah (al-Masih), and the servant of Allah ('Abdu'l Lah).
In particular, it defines faith in the prophets, including Jesus, as a creed.
Regarding Jesus' death, the Jews claim that he did not crucify himself, but had someone similar to him die in his stead.
Therefore, it is believed that Allah called him to be His prophet.
From this city I headed to Kudzu.
On the way, we visited the tomb of Yunis (peace be upon him), which had a large building and temple attached to it.
And we also visited Bethlehem, the birthplace of Jesus - peace be upon him.
There are still palm tree stumps and many buildings here.
Christians revere this place with utmost respect and welcome visitors.
(Translator's Note 13: The following legend is told about Yunis.
When he was in Ninuwi, he urged his people to abandon idolatry and believe in Allah.
But when they did not believe him, he was so angry that he broke away from them and jumped into the sea.
Just then, a whale swallowed him.
He was inspired by Allah in the belly of the whale, and he reflected on his vanity and prayed to Allah for salvation.
Then the whale vomited him out of its stomach and placed him on the shore.
When he returned to his tribe, the tribesmen had already converted to Islam.
(Translator's Note 7: Islam does not regard Jesus ('Iisa) as the son of God, but as the 'son of Maryam' ('Iisa Ibn Maryam'), and acknowledges that Allah breathed a spirit into the virgin Maryam, causing her to conceive and be born.
In the Quran, Jesus is referred to as the Prophet (al-Nbi'), the Messenger (使者), the Messiah (al-Masih), and the servant of Allah ('Abdu'l Lah).
In particular, it defines faith in the prophets, including Jesus, as a creed.
Regarding Jesus' death, the Jews claim that he did not crucify himself, but had someone similar to him die in his stead.
Therefore, it is believed that Allah called him to be His prophet.
--- pp. 101
Among the scholars of Alexandria was Ahmad Din al-Qandi, a judge and linguist.
He wears a unique turban (imama) unlike most people.
I have never seen such a large turban anywhere in the East or the West.
One day I saw him sitting before the mihrab, and the turban he was wearing was so large that it almost filled the mihrab.
(Note 60: The turban is called 'imamah' in Arabic, and is a type of headscarf worn by Arabs.
Usually, it is worn over a hat and used to wipe away sweat.
There are many different styles of wrapping, and the colors often vary depending on sect, family, dynasty, or profession.
For example, the Abbasid dynasty wore black imama, the Fatimid dynasty wore white, and the descendants of the founder Muhammad wore red imama.
A person wearing a hat is called 'mu'mmam', and in recent years, it has become a symbol of traditional conservatism.
(Note 61: Mihrab refers to a niche carved into the wall of a mosque's prayer room facing Mecca.
It is generally arched and takes care of materials and finishes.
During prayer, the Imam stands right in front of it and leads the prayer.
In the beginning, people used to pray by setting up wooden boards as a sign of the direction to Mecca, but in the early 8th century, when the Amir Omar ibn Abdul Aziz of Medina made a hole in the wall of the prayer room in the mosque (i.e. the place where the founder of Islam Muhammad lived) and made a sign of the direction, it took the form of a niche. Among the scholars of Alexandria was the judge and linguist Ahmad Din al-Qandi.
He wears a unique turban (imama) unlike most people.
I have never seen such a large turban anywhere in the East or the West.
One day I saw him sitting before the mihrab, and the turban he was wearing was so large that it almost filled the mihrab.
(Note 60: The turban is called 'imamah' in Arabic, and is a type of headscarf worn by Arabs.
Usually, it is worn over a hat and used to wipe away sweat.
There are many different styles of wrapping, and the colors often vary depending on sect, family, dynasty, or profession.
For example, the Abbasid dynasty wore black imama, the Fatimid dynasty wore white, and the descendants of the founder Muhammad wore red imama.
A person wearing a hat is called 'mu'mmam', and in recent years, it has become a symbol of traditional conservatism.
(Note 61: Mihrab refers to a niche carved into the wall of a mosque's prayer room facing Mecca.
It is generally arched and takes care of materials and finishes.
During prayer, the Imam stands right in front of it and leads the prayer.
In the beginning, a wooden board was erected as a direction marker for Mecca and prayers were held, but in the early 8th century, when the Amir of Medina Omar ibn Abdul Aziz made a hole in the wall of the prayer room in the mosque (i.e. the temple of the founder of Islam Muhammad) to mark the direction, it took the form of a niche.
He wears a unique turban (imama) unlike most people.
I have never seen such a large turban anywhere in the East or the West.
One day I saw him sitting before the mihrab, and the turban he was wearing was so large that it almost filled the mihrab.
(Note 60: The turban is called 'imamah' in Arabic, and is a type of headscarf worn by Arabs.
Usually, it is worn over a hat and used to wipe away sweat.
There are many different styles of wrapping, and the colors often vary depending on sect, family, dynasty, or profession.
For example, the Abbasid dynasty wore black imama, the Fatimid dynasty wore white, and the descendants of the founder Muhammad wore red imama.
A person wearing a hat is called 'mu'mmam', and in recent years, it has become a symbol of traditional conservatism.
(Note 61: Mihrab refers to a niche carved into the wall of a mosque's prayer room facing Mecca.
It is generally arched and takes care of materials and finishes.
During prayer, the Imam stands right in front of it and leads the prayer.
In the beginning, people used to pray by setting up wooden boards as a sign of the direction to Mecca, but in the early 8th century, when the Amir Omar ibn Abdul Aziz of Medina made a hole in the wall of the prayer room in the mosque (i.e. the place where the founder of Islam Muhammad lived) and made a sign of the direction, it took the form of a niche. Among the scholars of Alexandria was the judge and linguist Ahmad Din al-Qandi.
He wears a unique turban (imama) unlike most people.
I have never seen such a large turban anywhere in the East or the West.
One day I saw him sitting before the mihrab, and the turban he was wearing was so large that it almost filled the mihrab.
(Note 60: The turban is called 'imamah' in Arabic, and is a type of headscarf worn by Arabs.
Usually, it is worn over a hat and used to wipe away sweat.
There are many different styles of wrapping, and the colors often vary depending on sect, family, dynasty, or profession.
For example, the Abbasid dynasty wore black imama, the Fatimid dynasty wore white, and the descendants of the founder Muhammad wore red imama.
A person wearing a hat is called 'mu'mmam', and in recent years, it has become a symbol of traditional conservatism.
(Note 61: Mihrab refers to a niche carved into the wall of a mosque's prayer room facing Mecca.
It is generally arched and takes care of materials and finishes.
During prayer, the Imam stands right in front of it and leads the prayer.
In the beginning, a wooden board was erected as a direction marker for Mecca and prayers were held, but in the early 8th century, when the Amir of Medina Omar ibn Abdul Aziz made a hole in the wall of the prayer room in the mosque (i.e. the temple of the founder of Islam Muhammad) to mark the direction, it took the form of a niche.
--- pp. 46
The religious funds of Damascus are so numerous in their variety and expenditures that it is impossible to estimate their total value.
Among them are funds for the expenses required for the common people to make a pilgrimage on foot, funds to subsidize the ordination fees of priests whose families cannot afford them, funds to subsidize the ransom of prisoners, funds to subsidize the ceremonial and travel expenses of travelers until they return to their hometowns, and even funds to repair narrow city streets with sidewalks on both sides for carriages and horses to pass through.
There are also various other charitable funds.
One day I met a servant boy in an alley in Damascus.
He dropped the porcelain plate he was holding, called a sahan, from his hand and broke it.
People gathered.
One of them advised the child to "pick up the broken pieces and take them to the dishwashing fund manager."
Then I went with him to the manager and showed him the pieces of the plate.
Then, without saying anything, the manager readily gave me the money to buy a plate of that size.
Well, this is indeed a kind of good deed.
If a servant breaks a plate, it is obvious that the master will beat him or scold him severely.
Then the child will be heartbroken or change his mind.
In this way, these subsidies are a kind of medicine that soothes aching hearts.
The religious funds of Damascus are so numerous in their variety and expenditures that it is impossible to estimate their total value.
Among them are funds for the expenses required for the common people to make a pilgrimage on foot, funds to subsidize the ordination fees of priests whose families cannot afford them, funds to subsidize the ransom of prisoners, funds to subsidize the ceremonial and travel expenses of travelers until they return to their hometowns, and even funds to repair narrow city streets with sidewalks on both sides for carriages and horses to pass through.
There are also various other charitable funds.
One day I met a servant boy in an alley in Damascus.
He dropped the porcelain plate he was holding, called a sahan, from his hand and broke it.
People gathered.
One of them advised the child to "pick up the broken pieces and take them to the dishwashing fund manager."
Then I went with him to the manager and showed him the pieces of the plate.
Then, without saying anything, the manager readily gave me the money to buy a plate of that size.
Well, this is indeed a kind of good deed.
If a servant breaks a plate, it is obvious that the master will beat him or scold him severely.
Then the child will be heartbroken or change his mind.
In this way, these subsidies are a kind of medicine that soothes aching hearts.
Among them are funds for the expenses required for the common people to make a pilgrimage on foot, funds to subsidize the ordination fees of priests whose families cannot afford them, funds to subsidize the ransom of prisoners, funds to subsidize the ceremonial and travel expenses of travelers until they return to their hometowns, and even funds to repair narrow city streets with sidewalks on both sides for carriages and horses to pass through.
There are also various other charitable funds.
One day I met a servant boy in an alley in Damascus.
He dropped the porcelain plate he was holding, called a sahan, from his hand and broke it.
People gathered.
One of them advised the child to "pick up the broken pieces and take them to the dishwashing fund manager."
Then I went with him to the manager and showed him the pieces of the plate.
Then, without saying anything, the manager readily gave me the money to buy a plate of that size.
Well, this is indeed a kind of good deed.
If a servant breaks a plate, it is obvious that the master will beat him or scold him severely.
Then the child will be heartbroken or change his mind.
In this way, these subsidies are a kind of medicine that soothes aching hearts.
The religious funds of Damascus are so numerous in their variety and expenditures that it is impossible to estimate their total value.
Among them are funds for the expenses required for the common people to make a pilgrimage on foot, funds to subsidize the ordination fees of priests whose families cannot afford them, funds to subsidize the ransom of prisoners, funds to subsidize the ceremonial and travel expenses of travelers until they return to their hometowns, and even funds to repair narrow city streets with sidewalks on both sides for carriages and horses to pass through.
There are also various other charitable funds.
One day I met a servant boy in an alley in Damascus.
He dropped the porcelain plate he was holding, called a sahan, from his hand and broke it.
People gathered.
One of them advised the child to "pick up the broken pieces and take them to the dishwashing fund manager."
Then I went with him to the manager and showed him the pieces of the plate.
Then, without saying anything, the manager readily gave me the money to buy a plate of that size.
Well, this is indeed a kind of good deed.
If a servant breaks a plate, it is obvious that the master will beat him or scold him severely.
Then the child will be heartbroken or change his mind.
In this way, these subsidies are a kind of medicine that soothes aching hearts.
--- pp. 160
Publisher's Review
A timeless classic of travel literature that interprets the world through a thoroughly Islamic lens.
The first half of the 14th century, when Ibn Battuta was exploring the world, was a time when regional powers began to form around the world after the fall of the Abbasid Islamic Empire in 1258.
The Islamic world, spanning three continents, was still one of the world's dominant powers, but the previously unified Islamic world was becoming multipolar, centered around the Ilkhanate in the east, the Mamluks in the west, and the Nasrids on the Iberian Peninsula.
Islamic civilization, which had spread throughout various regions, was becoming localized while also incorporating regional characteristics, showing unique and diverse aspects.
These changing trends further fueled Ibn Battuta's curiosity and desire for exploration, and the accumulated experience and knowledge of Muslim scholars, merchants, and travelers who traveled the world during the golden age of Islamic civilization around the 10th century served as a faithful guide for his travels.
His great journey was recognized and recorded by Abu Anan, the ruler of the Islamic Mariniya dynasty at the time.
After completing his 27-year journey through Asia and Europe, Ibn Battuta was in the midst of traveling through the interior of Africa when he received a special mission from Abu Anan and returned home to begin writing his travelogue.
The original travelogue was later summarized and refined by the great writer of the time, Ibn Juzayi al-Kalbi, under the direction of Abu Anan. This is the basis of the travelogue we see today.
Ibn Juzayi's preface and postface, which precede and follow the travelogue, fully display the unique and ornate rhetorical style of Arabic writing, allowing us to experience the essence of Arabic literature that is rarely encountered.
Battuta's unique interpretation of the world and his exposure to civilization through a thoroughly Islamic perspective, along with his realistic content and vivid narrative, make this travelogue a classic of travel literature without hesitation.
The Islamic world, spanning three continents, was still one of the world's dominant powers, but the previously unified Islamic world was becoming multipolar, centered around the Ilkhanate in the east, the Mamluks in the west, and the Nasrids on the Iberian Peninsula.
Islamic civilization, which had spread throughout various regions, was becoming localized while also incorporating regional characteristics, showing unique and diverse aspects.
These changing trends further fueled Ibn Battuta's curiosity and desire for exploration, and the accumulated experience and knowledge of Muslim scholars, merchants, and travelers who traveled the world during the golden age of Islamic civilization around the 10th century served as a faithful guide for his travels.
His great journey was recognized and recorded by Abu Anan, the ruler of the Islamic Mariniya dynasty at the time.
After completing his 27-year journey through Asia and Europe, Ibn Battuta was in the midst of traveling through the interior of Africa when he received a special mission from Abu Anan and returned home to begin writing his travelogue.
The original travelogue was later summarized and refined by the great writer of the time, Ibn Juzayi al-Kalbi, under the direction of Abu Anan. This is the basis of the travelogue we see today.
Ibn Juzayi's preface and postface, which precede and follow the travelogue, fully display the unique and ornate rhetorical style of Arabic writing, allowing us to experience the essence of Arabic literature that is rarely encountered.
Battuta's unique interpretation of the world and his exposure to civilization through a thoroughly Islamic perspective, along with his realistic content and vivid narrative, make this travelogue a classic of travel literature without hesitation.
A treasure trove of human geography, rich in the strange and bizarre life of the East and West in the 14th century.
The content contained here is literally the universe.
It goes without saying that it contains detailed information on the entirety of Islamic civilization, including Islamic holy sites and landmarks, celebrities from all walks of life, religious ceremonies and events, the architectural styles and operating methods of temples in famous cities around the world, and the relationship between Muslims and pagans.
It is also an invaluable cultural anthropological resource that provides a detailed understanding of life at the time, as it describes the customs of food, clothing, shelter, unique plants and animals, crops, trading and commerce, wedding, funeral, and folk remedies of each region, along with political, economic, and social life in general.
Here, we can see the Pharaoh's Lighthouse of Alexandria, one of the Seven Wonders of the World, which we had only heard of, and we can see a strange and unique aspect of Islamic civilization through the cruel and strict governance of the Sultans.
Additionally, the absurdly strange stories, legends, miracles and spiritual experiences of each region add to the interest of the travelogue and give an idea of the religious views and way of thinking of the people of that time.
This travelogue is an invaluable legacy of humanity not only because it weaves together the diverse lives of people living in one era from all directions, but also because of its academic value.
As a treasure trove of medieval human geography data, there is no work that comprehensively covers the physical geographic environments of the East and the West. In particular, the travel records of the African interior and the descriptions of the Tughluq dynasty in India are the first of their kind in history.
The content contained here is literally the universe.
It goes without saying that it contains detailed information on the entirety of Islamic civilization, including Islamic holy sites and landmarks, celebrities from all walks of life, religious ceremonies and events, the architectural styles and operating methods of temples in famous cities around the world, and the relationship between Muslims and pagans.
It is also an invaluable cultural anthropological resource that provides a detailed understanding of life at the time, as it describes the customs of food, clothing, shelter, unique plants and animals, crops, trading and commerce, wedding, funeral, and folk remedies of each region, along with political, economic, and social life in general.
Here, we can see the Pharaoh's Lighthouse of Alexandria, one of the Seven Wonders of the World, which we had only heard of, and we can see a strange and unique aspect of Islamic civilization through the cruel and strict governance of the Sultans.
Additionally, the absurdly strange stories, legends, miracles and spiritual experiences of each region add to the interest of the travelogue and give an idea of the religious views and way of thinking of the people of that time.
This travelogue is an invaluable legacy of humanity not only because it weaves together the diverse lives of people living in one era from all directions, but also because of its academic value.
As a treasure trove of medieval human geography data, there is no work that comprehensively covers the physical geographic environments of the East and the West. In particular, the travel records of the African interior and the descriptions of the Tughluq dynasty in India are the first of their kind in history.
It goes without saying that it contains detailed information on the entirety of Islamic civilization, including Islamic holy sites and landmarks, celebrities from all walks of life, religious ceremonies and events, the architectural styles and operating methods of temples in famous cities around the world, and the relationship between Muslims and pagans.
It is also an invaluable cultural anthropological resource that provides a detailed understanding of life at the time, as it describes the customs of food, clothing, shelter, unique plants and animals, crops, trading and commerce, wedding, funeral, and folk remedies of each region, along with political, economic, and social life in general.
Here, we can see the Pharaoh's Lighthouse of Alexandria, one of the Seven Wonders of the World, which we had only heard of, and we can see a strange and unique aspect of Islamic civilization through the cruel and strict governance of the Sultans.
Additionally, the absurdly strange stories, legends, miracles and spiritual experiences of each region add to the interest of the travelogue and give an idea of the religious views and way of thinking of the people of that time.
This travelogue is an invaluable legacy of humanity not only because it weaves together the diverse lives of people living in one era from all directions, but also because of its academic value.
As a treasure trove of medieval human geography data, there is no work that comprehensively covers the physical geographic environments of the East and the West. In particular, the travel records of the African interior and the descriptions of the Tughluq dynasty in India are the first of their kind in history.
The content contained here is literally the universe.
It goes without saying that it contains detailed information on the entirety of Islamic civilization, including Islamic holy sites and landmarks, celebrities from all walks of life, religious ceremonies and events, the architectural styles and operating methods of temples in famous cities around the world, and the relationship between Muslims and pagans.
It is also an invaluable cultural anthropological resource that provides a detailed understanding of life at the time, as it describes the customs of food, clothing, shelter, unique plants and animals, crops, trading and commerce, wedding, funeral, and folk remedies of each region, along with political, economic, and social life in general.
Here, we can see the Pharaoh's Lighthouse of Alexandria, one of the Seven Wonders of the World, which we had only heard of, and we can see a strange and unique aspect of Islamic civilization through the cruel and strict governance of the Sultans.
Additionally, the absurdly strange stories, legends, miracles and spiritual experiences of each region add to the interest of the travelogue and give an idea of the religious views and way of thinking of the people of that time.
This travelogue is an invaluable legacy of humanity not only because it weaves together the diverse lives of people living in one era from all directions, but also because of its academic value.
As a treasure trove of medieval human geography data, there is no work that comprehensively covers the physical geographic environments of the East and the West. In particular, the travel records of the African interior and the descriptions of the Tughluq dynasty in India are the first of their kind in history.
GOODS SPECIFICS
- Date of issue: September 30, 2001
- Page count, weight, size: 596 pages | 968g | 153*224*35mm
- ISBN13: 9788936470661
- ISBN10: 8936470663
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