Monday, March 4, 2019
The Adventures of Ibn Battuta: a Muslim Traveler of the Fourteenth Century
The Adventures of Ibn Battuta A Moslem Traveler of the 14th coulomb Translation Ross E. Dunn Ibn Batutta was a self-proclaimed scholarly person of the fourteenth century who traveled extensively throughout sub-Saharan Africa under the banner of Islam, and wrote of his travels in an autobiographical hold back entitled The Travels of Ibn Battuta. The financing for his ventures was derived from Muslim rulers inhabiting the cities he visited. His text regarding the cities and their occupants provide smashing insight into the ethnical diversity and economic conditions of medieval Africa, Middle tocopherol and Asia.Ibn Battuta also exposes intricate details of daily life regarding food, clothing and rituals. His journals communicate a precarious existence where food is not always palatable clothing is optional and indigenous rituals conflict with his own beliefs. Religious studies students may question the need for this intricate detail however, Ibn Battuta was gathering the cruc ial experience to help opposite Muslims make the journey. His observances also allowed community leaders to drive of the actions of other community leaders.Among his some observations Ibn Battuta describes the terrain where he travels and the manner in which each(prenominal) community receives him. On legion(predicate) occasions, crossly when crossing the desert, advance point out was sent to make provisions for his lodging. This advanced notice also served a vital task, to arrange for a group of people to meet the change of location party several days outside of town with the necessary supplies to fulfil the journey. The text discloses unfortunate events where couriers were lost, resulting in the death of entire parties because additional supplies were never sent to meet them.Recording this type of teaching would be an invaluable imaging for other Muslims who desire to go on a pilgrim geezerhood. The Travels also question the danger of storms at sea and seasonal condit ions that limited the availability of this temper of transportation. The rigorous and perilous nature of distant travel is emphasized in the text and endured often by Ibn Battuta throughout his life. Although he expresses a modicum of ruefulness at his abstinence from a stationary life, his descriptions of events and beautiful places belie his tilt for wanderlust.This seems a rather unexpected view for a religious scholar caught in the midst of desert travel. But from the standpoint of the reader, beauty serves as reward for the hardships endured on the journey. Several other passages in the text publish the authors valuation of nature and beauty. The Ibn Battuta reflects an almost pantheistic attitude that is simultaneously appreciative and respectful of both the desert and cultivated gardens. It is likely that this expressed reverence toward nature was intended as an enticement or encouragement his audience to travel.Interestingly enough Battuta also expresses knowledge abou t Plato Although Ibn Battuta seems to be content with all facets of nature, and speaks highly of the morals and purity of many men, discord appears when his beliefs are challenged by the perception of unconventional behavior, such as the forest burning ceremony in Om Obida, Persi, or the burning of widows in Hindustan, The charr adorns herself, and is accompanied by cavalcade of the Infidel Hindoos and Brahmans, with drums, trumpets and men following her, both Infidel and Muslim alike (emphasis mine) He also remarks about his reverse regarding the public nudity of women.This is another example of direct contrast with his ethnic heritage, which dictates that women are kept completely covered with the exception of their eyes. This reaction comes as no surprise because sexual infidelity, on behalf of women, is contrary to Ibn Battutas religious beliefs. As an ulama, Ibn Battutas Muslim beliefs were far more conservative than many of the cultures he visited. The text of Ibn Battuta stands as a relevant work from and autobiographical standpoint, as well as a study of regional cultural diversity among Islamic communities.It can be said that Ibn Battuta functioned as a type of intelligentsia for the medival Muslim communities, spreading schooling between the many towns he visited. His journal entries could easily have influenced the attitudes of community leaders by allowing a direct comparison with the practices and habits of other rulers. Through this methodology, Battuta garnered a modicum of soulfulness power.Although community leaders did not fear Ibn Battuta, his critique of their habits could cause other communities to question a particular leaders respect of Muslim brotherly love laws. This would also call into question that leaders religious devotion to Muslim tradition. Students of religious studies can use the text to discern historical information about the size and resources of ancient cities, trade relationships/predominant commodities of value, a nd similarities and differences in the cultures of the Fourteenth Century Islamicate.We are also given an idea of the prosperity of cities despite any possible bias the author might have held toward particular regions or rulers. Closer examination reveals, for the most part, Muslim reverence for travelers on pilgrimage and particularly those of the Ulama class. Perhaps most importantly, the author relays information about daily Muslim life in the medieval age that is not readily available from other academic sources.