[BATTUTA'S TRAVEL CORPUS] Seyahatname-i Ibn Batuta. Tuhfetü'n-Nuzzar fî garaib il-emsar ve acaib il-esfar.; Fihrist-i Seyahatname-i Ibn Batuta. Tuhfetü'n-Nuzzar fî garaib il-emsar ve acaib il-esfar

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[BATTUTA'S TRAVEL CORPUS] Seyahatname-i Ibn Batuta. Tuhfetü'n-Nuzzar fî garaib il-emsar ve acaib il-esfar.; Fihrist-i Seyahatname-i Ibn Batuta. Tuhfetü'n-Nuzzar fî garaib il-emsar ve acaib il-esfar. Translated by Mehmet Serif Pasha (Çavdaroglu). 3 volumes set.


Matbaa-i Âmire., Istanbul, 1917-1921.


A modern fine black leather bdg. Small 4to. (26 x 18 cm). In Ottoman script. 3 volumes set: ([13], 448, [11], [6] p.; 386, [12], [6] p.; 203 p).

Ibn Battuta was the greatest medieval Muslim traveler and the author of one of the most famous travel books, the Riḥlah (Travels). His great work describes his extensive travels covering some 75,000 miles (120,000 km) in trips to almost all of the Muslim countries and as far as China and Sumatra (now part of Indonesia). Ibn Battuta was from a family that produced a number of Muslim judges (qadis). He received the traditional juristic and literary education in his native town of Tangier.

In 1325, at the age of 21, he started his travels by undertaking the pilgrimage (hajj) to Mecca. At first, his purpose was to fulfill that religious duty and to broaden his education by studying under famous scholars in Egypt, Syria, and the Hejaz (western Arabia). That he achieved his objectives is corroborated by long enumerations of scholars and Sufi (Islamic mystic) saints whom he met and also by a list of diplomas conferred on him (mainly in Damascus). Those studies qualified him for judicial office, whereas the claim of being a former pupil of the then-outstanding authorities in traditional Islamic sciences greatly enhanced his chances and made him thereafter a respected guest at many courts. That renown was to follow later, however. In Egypt, where he arrived by the land route via Tunis and Tripoli, an irresistible passion for travel was born in his soul, and he decided to visit as many parts of the world as possible, setting as a rule “never to travel any road a second time.” His contemporaries traveled for practical reasons (such as trade, pilgrimage, and education), but Ibn Battuta did it for its own sake, for the joy of learning about new countries and new peoples. He made a living of it, benefitting at the beginning from his scholarly status and later from his increasing fame as a traveler. He enjoyed the generosity and benevolence of numerous sultans, rulers, governors, and high dignitaries in the countries he visited, thus securing an income that enabled him to continue his wanderings. From Cairo, Ibn Battuta set out via Upper Egypt to the Red Sea but then returned and visited Syria, there joining a caravan for Mecca. Having finished the pilgrimage in 1326, he crossed the Arabian Desert to Iraq, southern Iran, Azerbaijan, and Baghdad. There he met the last of the Mongol khans of Iran, Abû Sa'îd (ruled 1316-36), and some lesser rulers. Ibn Battuta spent the years between 1327 and 1330 in Mecca and Medina leading the quiet life of a devotee, but such a long stay did not suit his temperament. Embarking on a boat in Jiddah, he sailed with a retinue of followers down both shores of the Red Sea to Yemen, crossed it by land, and set sail again from Aden. This time he navigated along the eastern African coast, visiting the trading city-states as far as Kilwa (Tanzania). His return journey took him to southern Arabia, Oman, Hormuz, southern Persia, and across the Persian Gulf back to Mecca in 1332. There a new, ambitious plan matured in his mind. Hearing of the sultan of Delhi, Muḥammad ibn Tughluq (ruled 1325–51), and his fabulous generosity to Muslim scholars, he decided to try his luck at his court. Forced by lack of communications to choose a more indirect route, Ibn Battuta turned northward, again passed Egypt and Syria, and boarded a ship for Asia Minor (Anatolia) in Latakia. He crisscrossed that “land of the Turks” in many directions at a time when Anatolia was divided into numerous petty sultanates. Thus, his narrative provides a valuable source for the history of that country between the end of the Seljuq power and the rise of the house of the Ottoman. Ibn Battuta was received cordially and generously by all the local rulers and heads of religious...

Hejra: 1333; 1335; 1336 = Roumi: 1335 ; 1337; 1340 = Gregorian: 1917; 1919; 1921.

Özege: 21289. For fihrist: 5771.

Travel Voyage and descriptions Arabian travel literature Ottoman Empire