Jumaat, 26 Julai 2013

TAMAROD

TAMAROD
GARIS POLITIK ANAK MUDA
GARIS TEPAT JALAN RAYA




MESIR -  ILMU DARI PENGALAMAN
Ketika tulisan ini digarap – dunia masih tidak tahu dimana bekas Presiden Morsi ditahan. Ketika tulisan ini digarap jumlah warga Mesir yang gugur semakin bertambah. Benterokan antara tentera dan penyokong Morsi terus berlaku.  Ketika tulisan ini digarap hampir 12 bilion dolar  - duit dari Saudi dan Negara Telok telah masuk ke Mesir. Hakikatnya, suasana politik Mesir masih belum reda dan mengenap.

Apa yang semakin jelas ialah sokongan terhadap rejim militer Mesir telah datang mencurah-curah dari negara Arab terutama Saudi Arabia.  Negara Arab konservatif ini melihat bahawa dengan jatuhnya Morsi mereka merasa diri mereka terselamat.

Musim Bunga Arab  yang bermula di Tunisia ini amat penting. Musim Bunga Arab  telah membawa garis politik  yang tepat – politik jalan raya. Wadah politik jalan raya ini telah merebak bukan sahaja di bumi Arab , malah sedang merebak ke seluruh dunia.

Di Brazil kenaikkan tambang bas – 10 sen – telah menjemput puluhan ribu anak muda turun berdemo ke jalan raya. Kerajaan Brazil  hampir runtuh. Maka  Presiden Dilma Rousseff terpaksa membatalkan kenaikan tambang bas. Di Istanbul – taman bunga yang ingin dimusnahkan – telah mengoncangkan elit politik Turkey. Politik jalan raya anak muda Turkey telah mencemarkan imej PM Edorgan yang mahu mencalonkan dirinya sebagai  calon Presiden.

Rejim-rejim Arab dan rejim zalim diseluruh dunia termasuk di Malaysia mula sedar bahawa garis tepat –politik jalan raya -  akan membawa merbahaya kepada kuasa dan harta kerkayan mereka.  Musim Bunga Arab membuktikan  keyakinan orang ramai kepada pilihanraya semakin terhakis. Pilihanraya dilihat semakin jelas sebagai satu penipuan terancang oleh elit politik untuk menjarah dan merembat harta kekayaan negara. Rata-rata di Dunia Ketiga anak muda semakin kerap turun  ke jalan raya. 

Kenapa agaknya duit masuk berbilion dolar dari Saudi, Kuwait  dan Qatar masuk  ke Mesir ? Untuk menjawab soalan ini kita wajib memahami latar sejarah bumi Arab itu sendiri.

Negara-negara  Arab ini  menetas dari percaturan dan kepentingan  kuasa imperialis Barat.   British, Itali dan Peranchis memiliki kepentingan ekonomi di bumi Arab. Empire Ottoman Turkey runtuh – secara resminya pada 24 Julai 1923. Keruntuhan Empire Ottoman ini adalah hukum dan syarat tamadun manusia. Satu empire walau pun gah dan kuat pasti runtuh juga akhirnya.

British menyerang kuasa Ottoman dari Selatan dan dari Telok. Peranchis mengembangkan kuasa di Levant, Aljeria, Tunisia dan Moroko. Itali menjarah  Libya. Dengan kejatuhan Empire Ottoman , British - kuasa imperialis yang terulung pada ketika itu mendapat ‘permata ’ paling berharga – Mesir.  Saudi Arabia, Jordan, Iraq dan Negara Telok semuanya menetas dari tapak tangan Baginda Raja England sesudah runtuhnya Empire Ottoman.

Kuasa imperial British memiliki kuasa mutlak diwilayah ini.  Semua ini berlaku sebelum pecah Perang Dunia Kedua. Sesudah perang kuasa imperial British runtuh – sama saperti runtuhnya kuasa Ottoman.  Sesudah  selesai Perang Dunia Kedua  muncul kuasa imperialis  Amerika dan Blok Sosialis.

Justeru kita dapat melihat sejarah Mesir sama saperti sejarah Malaysia dan negara-negara bekas tanah jajahan British. Kedatangan kuasa asing telah melahirkan semangat nasionalisma. Kesedaran anak tempatan ini telah melahirkan perlawanan yang hebat. Sama saperti di Tanah Melayu gerakan nasionalisma Mesir juga mempunyai  garis  kiri dan garis  kanan. Di sebelah kiri –Parti Komunis, Parti Buruh dan Parti Sosialis. Di sebelah kanan ialah parti yang berpaksikan agama saperiIkhwan Muslimin.

Pada tahun 1952 – Revolusi Pertama berlaku di Mesir.  Tentera telah merampas kuasa dan Raja Farouk telah dihalau dari Mersir. Kuasa British diambil alih dan Mesir menjadi Republik Arab Mesir. Kesampaian garis nasionalis progresif yang dibawa oleh Presiden Nasser  ini telah manakutkan kuasa imperialis. Dalam suasana  Perang Dingin Presiden Nasser telah mendapat sokongan ekonomi dan akhirnya senjata dari blok Blok Sosialis. 

Wujudnya Presiden Nasser ini bukan hanya menakut kuasa imperialis   malah menjadikan Saudi Arabia dan Negara Telok takut.  Suasana  politik inilah  yang  telah memaksa Saudi  untuk menyokong Ikhwan Muslimin dan parti kanan yang lain.  Gerakan arus kanan Mesir mendapat sokongan moral dan meterial.  Dari sini jugalah  mencelahnya masuk ajen-ajen imperilis  Barat dan CIA yang anti Nasser dan anti gerakan nasionalis progresif.

Kuasa imperalis sedar bahawa negara Arab progresif akan muncul. Justeru kuasa imperial Anglo-Amerika  memiliki perhitungan  dan strateji berjangka panjang. Sesudah Perang Dunia Kedua – Israel telah diwujudkan dibumi Arab pada tahun 1948. Entiti Zionis ini sebenarnya hanyalah pengkalan tentera yang cukup lengkap dengan Bom Atom.

Telaga minyak dan telaga gas  yang menjana ekonomi sistem kapitalis hari ini wajib dikawal rapi. Saudi Arabia dan Negara Telok pengeluar minyak dan gas wajib dlindungi dari dibantai oleh gerakan  nasionalis Arab yang progresif. Disinilah peranan Zionis Israel.   Sebagai pengakalan tentera Isreal secara tertutup dan terbuka telah  membantu  Saudi Arabia  dan Negara-negara Telok dari diganggu gugat.

Dari sini kita memahami jelas bahawa apa yangdiperjuangan oleh Saudi  bukan agama tetapi kepentingan ekonomi.Ekonomilah yang menjadi asas politik dunia Arab. Ekonomi jugalah yang menjadi asas politik dunia kita hari ini.  Perebutan kuasa dimana sahaja dalam dunia ini adalah perebutan ekonomi. Agama itu hanya digunakan untuk mengolah persetujuan orang  ramai untuk mendapat sokongan dan meraih kuasa. Ini adalah asas realpolitik.  Politik Arab, politik Islam, politik Melayu,  politik Orang Barat,  Orang Selatan  semuanya berasaskan perebutan ekonomi. Ini adalah politik kontemperori dunia hari ini.

Ketika Presiden Nasser mentabir Mesir - Saudi, British dan Amerika menyokong Ikhwan Muslimin. Sokongan ini untuk memastikan garis ekonomi Nasser yang progresif dapat dimandulkan. Garis politikal ekonomi Nasser mengancam kepentingan kaum pemodal Bristish, Peranchis dan kaum feudal tempatan. Contohnya ramai tuan tanah menjadi marah apabila Presiden Nasser mengagihkan tanah kepada kaum tami melalui  reformasi dasar tanah pada tahun 1953. Malah pada tahun 1954 ada percubaan membunuh Presiden Naseer.  Ikhwan  Muslimin telah dituduh terlibat dalam kes ini.

Pada tahun 1956 Presiden Nasser telah memilik negarakan Terusan Suez. Langkah ini menjadikan kuasa imperial naik minyak terhadap Naseer. Disinilah peranan Ikhwan yang terus mewujudkan rintangan demi rintangan dan cuba menghalang dasar pro rakyat Nasser.  Tetapi Presiden Nasser amat popular. Walau pun wujud gerakan  anti  Naseer  dari Ikhwan tetapi gerakan itu  tidak pernah mendekati  Tamarod 30 Jun 2013 dahulu.

Satelah melihat latar sejarah ini maka marilah kita memahami keadaan Mesir sekarang. Apakah Saudi menyokong Musim Bunga Arab Mesir? Jawabnya: tidak.Malah Saudi Arabiah telah merayu kepada Obama agar  memastikan Mubarak terus berkuasa.  Apakah Saudi dan Negara Telok menyokong Presiden Morsi dan Ikhwan Muslimin ketika mereka berkuasa? Jawabnya: tidak.

Lalu persoalan timbul - bukankah dizaman Nasser dahulu  Saudi menjadi penyokong Ikhwan? Negara Telok juga memberi sokongan yang kukuh? Betul.  Maka dari babak ini kita memahami apa itu realpolitik.  Yang menjana realpolitik ialah ekonomi.  Saudi sedar bahawa Musim Bunga Arab sedang  membawa malapetaka terhadap kuasa dan harta kekayaan kaum feudal.  Raja, Sheikh, Emir dan Shah di negara Arab tahu bahawa ombak Tamarod  sedang mengampoh. Justeru rejim militer di Mesir wajib diperkukuhkan.

Kita dapat melihat bagaimana kuasa  imperial Anglo-Amerika pada awalnya memberi sokongan kepada Presiden Morsi dan Ikhwan Muslimin. Strateji kuasa imperial ialah untuk meredakan gerakan jalan raya. Hasilnya,  dalam  Revolusi Pertama 2011  -  Morsi  mendapat sokongan popular.  Sokongan diajukan kepada Morsi dan Ikhawan untuk memastikan Mesir akan stabil dan rakyat akan mula bermain dengan politik  Coca Cola atau Pepsi Cola. Rakyat Mesir ingin didorongkan untuk main ‘pilihanraya’. Memilih Parti INI   atau memilih Parti ITU. Inilah  niat dan strateji  berjangka panjang kuasa imperial yang membajak Revolusi Pertama.


Tetapi anak-anak muda Mesir sedar bahawa revolusi mereka telah dibajak.  Dari kesedaran inilah munculnya Tamarod.   Kejayaan Tamrod dan Revolusi Kedua ini juga sedang menjemput ajen-ajen baru yang  juga bercita-cita untuk membajak revolusi ini. Duit berbilion dolar dari Saudi Arabia dan Negara Telok itu – sekali imbas saperti sedekah bulan Ramadan. Jangan silap faham dolar itu bertujuan untuk memperkukuhkan rejim militer. Ini juga bertujuan untuk memastikan garis  Tamarod  untuk mendirikan Mesir yang berkebajikan, demokratik  dan merdeka akan digagalkan sekali lagi.

Obama yang mewakili kepentingan imperialis dan kaum pemodal antarabangsa telah menghantar Timbalan Setiausaha Negara  William Burns ke Cairo. Ini bertujuan untuk  untuk memastikan kepentingan Amerika dan Zionis Isreal  tidak diganggu gugat oleh rejim tentera.  Bantuan dana ekonmoi dan ketenteraan dari Amerika kepada Mesir akan diteruskan.
Semua ini dilakukan oleh kuasa Anglo-Amerika untuk memandulkan dan memusnahkan garis politik Tamarod. Strateji kuasa imperialis ialah melayukan  Musim Bunga Arab agar jangan merebak ke Saudi Arabia dan Negara Telok. Elit politik dan elit ekonomi merancang agar orang ramai –  masyarakat dunia akan melihat bahawa politik jalan raya tidak menghasilkan apa-apa.

Pada tahap ini , kuasa imperialis Anglo-Amerika mahu memastikan  Saudi Arabia dan Negara Telok akan terus selamat. Telaga minyak dan telaga gas  tidak akan jatuh ketangan anak muda Arab yang memiliki sifat dan falsafah  Gamal Abdel Nasser Hussein.  Ketika ini peranan Ikhwan Musliman dihentikan sementara. Jika Tamarod dan garis progresif a la Naseer  berkembang kembali  maka Ikhwan Muslimin akan dipinang kembali.(TT)

SUMBER PELBAGAI :-LEBAI GOOGLE

BERHENTI MAKAN KANGKUNG SERTA MERTA.

MESTI BACA KEPADA PEMINAT2 SAYUR !

Suatu hari, di klinik yg terkenal di Malaysia, semua doktor kebingungan kerana ada seorang anak kecil yang menderita sakit perut. Anak itu dbawa ke klinik oleh ibu bapanya setelah 2 hari mnderita sakit perut..Sudah bermacam ubat sakit perut yg dberikan kepada anak itu, namun demam tak smebuh.

Lepastu, ibu bapa anak tersebut di tanya oleh Doktor "makanan apa yg budak tu makan oleh anak tersebut selama 2 hari ini? " Ibu bapa budak anak itu kebingungan, kerana sejak anaknya demam, anak tersebut tak nak makan, dia hanya minum susu putih, itu pun muntah.

Setelah diperiksa, ternyata sebelum menderita cirit birit, malam tersebut anak itu makan Kangkung Tumis di restoran brsama ibu bapanya. Doktor segera melakukan X-RAY, ternyata dlm usus anak tu telah berkembang biak lintah dgn anaknya yg kecil2.

Doktor menyerah dan menyatakan tidak sanggup mengambil tindakan pembedahan apapun. Akhirnya anak kecil malang itu pun meninggal dunia.

Setelah diperiksa berulang kali, ternyata lintah itu sebelumnya berada didalam batang kangkung yg besar. Memang, utk penggemar kangkung tumis yg paling enak ialah batangnya.

Lintah yg brada di dalam batang kangkung itu tidk akan mati walau dimasak selama 20 minit, apalagi untuk kangkung tumis proses memasak tidak terlalu lama agar menghasilkan rasa kangkung yg sedap. Lintah hanya akan mati jika di bakar.

Didlm usus budak kecil tadi, lintah hanya perlu masa 1 - 2 hari untuk berkembang biak. Jika ada kluarga/rakan2 yg mengalami hal tersebut , lakukan tindakan dengan memberi minum air rendaman tembakau(bisa diambil dari rokok kretek) biasanya lintah akan kluar dan dlm keadaan mati.


:-SUMBER PELBAGAI LEBAI GOOGLE.

Jumaat, 19 Julai 2013

Muhammad Aqeel Hulaif 1st Ride



Ages of Prophets

Ages of Prophets:
AADAM (A.S): 1000 Yrs
NOOH (A.S): 950 Yrs
SHUAIB (A.S): 882 Yrs
SALIH (A.S): 586 Yrs
ZAKARIYYA (A.S): 207 Yrs
IBRAHIM (A.S): 195 Yrs
SULAYMAAN (A.S): 150 Yrs
ISMAIL (A.S): 137 Yrs
YAQOOB (A.S): 129 Yrs
MUSA (A.S): 125 Yrs
ISHAQ (A.S): 120 Yrs
HAROON (A.S): 119 Yrs
YUSUF (A.S): 110 Yrs
EESA (A.S): 95 Yrs
NABI MUHAMMAD (Salalahu Alayhi
Wasallam): 63 Yrs



Sabtu, 6 Julai 2013

KISAH KAKI TOURING

About

Ibn Battuta

Author
Ibn Baṭūṭah (Arabicأبو عبد الله محمد بن عبد الله اللواتي الطنجي بن بطوطة‎, ʾAbū ʿAbd al-Lāh Muḥammad ibn ʿAbd al-Lāh l-Lawātī ṭ-Ṭanǧī ibn Baṭūṭah), or simply Ibn Battuta (ابن بطوطة) (February 25, 1304 – 1368 or 1369), was aMoroccan and Berber explorer. He is known for his extensive travels, accounts of which were published in theRihla (lit. "Journey"). Over a period of thirty years, Ibn Battuta visited most of the known Islamic world as well as many non-Muslim lands. His journeys included trips to North Africa, the Horn of AfricaWest Africa and Eastern Europe in the West, and to the Middle EastSouth AsiaCentral AsiaSoutheast Asia and China in the East, a distance surpassing threefold his near-contemporary Marco Polo. Ibn Battuta is considered one of the greatesttravellers of all time.

Early life and his first hajj[edit]

A 13th-century book illustration produced in Baghdad by al-Wasiti showing a group of pilgrims on a Hajj.
All that is known about Ibn Battuta's life comes from the autobiographical information included in the account of his travels. Ibn Battuta was born into a family of Islamic legal scholars in Tangier, Morocco, on 25 February 1304, during the reign of the Marinid dynasty. He claimed descent from the Berber tribe known as the Lawata. As a young man he would have studied at a Sunni Maliki madh'hab, (Islamic jurisprudence school), the dominant form of education in North Africa at that time. In June 1325, at the age of twenty-one, Ibn Battuta set off from his hometown on a hajj, or pilgrimage, to Mecca, a journey that would take sixteen months. He would not see Morocco again for twenty-four years.
I set out alone, finding no companion to cheer the way with friendly intercourse, and no party of travellers with whom to associate myself. Swayed by an overmastering impulse within me, and a long-cherished desire to visit those glorious sanctuaries, I resolved to quit all my friends and tear myself away from my home. As my parents were still alive, it weighed grievously upon me to part from them, and both they and I were afflicted with sorrow.
He travelled to Mecca overland, following the North African coast across the sultanates of Abd al-Wadid andHafsid. The route took him through TlemcenBéjaïa, and then Tunis, where he stayed for two months. For safety, Ibn Battuta usually joined a caravan to reduce the risk of an attack by wandering Arab Bedouin. He took a bride in the town of Sfax, the first in a series of marriages that would feature in his travels.
In the early spring of 1326, after a journey of over 3,500 km (2,200 mi), Ibn Battuta arrived at the port ofAlexandria, then part of the Bahri Mamluk empire. He spent several weeks visiting sites in the area, and then headed inland to Cairo, the capital of the Mamluk Sultanate and even at that time an important large city. After spending about a month in Cairo, he embarked on the first of many detours within the relative safety of Mamluk territory. Of the three usual routes to Mecca, Ibn Battuta chose the least-travelled, which involved a journey up theNile valley, then east to the Red Sea port of Aydhab, Upon approaching the town, however, a local rebellion forced him to turn back.
Ibn Battuta returned to Cairo and took a second side trip, this time to Mamluk-controlled Damascus. During his first trip he had encountered a holy man, Shaykh Abul Hasan al Shadili, who prophesied that he would only reach Mecca by travelling through Syria. The diversion held an added advantage; because of the holy places that lay along the way, including HebronJerusalem, and Bethlehem, the Mamluk authorities spared no efforts in keeping the route safe for pilgrims. Without this help many travellers would be robbed and murdered.
After spending the Muslim month of Ramadan in Damascus, he joined a caravan travelling the 1,500 km (930 mi) south to Medina, tomb of the Islamic prophet Muhammad. After four days in the town, he journeyed on to Mecca, where completing his pilgrimage he took the honorific status of El-Hajji. Rather than return home, Ibn Battuta instead decided to continue on, choosing as his next destination the Ilkhanate, a Mongol Khanate, to the northeast.

Iraq and Persia[edit]

Ibn Battuta made an brief visit to the Persian-Mongol city of Tabriz in 1327.
On 17 November 1326, following a month spent in Mecca, Ibn Battuta joined a large caravan of pilgrims returning to Iraq across the Arabian Peninsula. The group headed north to Medina and then, travelling at night, turned northeast across the Najd plateau to Najaf, on a journey that lasted about two weeks. In Najaf he visited the mausoleum of Ali ibn Abi Talib (Ali), the first Imam, the 4th caliph and the son-in-law of the prophet Muhammad.
Then, instead of continuing on to Baghdad with the caravan, Ibn Battuta started a six-month detour that took him into Persia. From Najaf he journeyed to Wasitthen followed the river Tigris south to Basra. His next destination was the town of Esfahān across the Zagros Mountains in Persia. He then headed south toShiraz, a large, flourishing city spared the destruction wrought by Mongol invaders on many more northerly towns. Finally, he returned across the mountains to Baghdad, arriving there in June 1327. Parts of the city were still ruined from the damage inflicted by Hulago Khan's invading army in 1258.
In Baghdad he found Abu Sa'id, the last Mongol ruler of the unified Ilkhanate, leaving the city and heading north with a large retinue. Ibn Battuta joined the royal caravan for a while, then turned north on the Silk Road to Tabriz, the first major city in the region to open its gates to the Mongols and by then an important trading centre as most of its nearby rivals had been razed by the Mongol invaders.
Ibn Battuta left again for Baghdad, probably in July, but first took an excursion northwards along the river Tigris. He visited Mosul where he was the guest of the Ilkhanate governor, and then the towns of Cizre (Jazirat ibn 'Umar) and Mardin in modern day Turkey. At a hermitage on a mountain near Sinjar he met a Kurdish mystic who gave him some silver coins. Once back in Mosul, he joined a "feeder" caravan of pilgrims heading south to Baghdad where they would meet up with the main caravan that crossed the Arabian Desert to Mecca. Ill with diarrhoea, he arrived in the city weak and exhausted for his second hajj.

Arabian Peninsula[edit]

Ibn Battuta remained in Mecca for some time (the Rihla suggests about three years, from September 1327 until autumn 1330). Problems with chronology, however, lead commentators to suggest that he may have left after the 1328 hajj.
After the hajj in either 1328 or 1330, he made his way to the port of Jeddah on the Red Sea coast. From there he followed the coast in a series of boats making slow progress against the prevailing south-easterly winds. Once inYemen he visited Zabīd and later the highland town of Ta'izz, where he met the Rasulid dynasty king (Malik)Mujahid Nur al-Din Ali. Ibn Battuta also mentions visiting Sana'a, but whether he actually did so is doubtful. In all likelihood, he went directly from Ta'izz to the important trading port of Aden, arriving around the beginning of 1329 or 1331.

Somalia[edit]

The port and waterfront of Zeila.
From Aden, Ibn Battuta embarked on a ship heading for Zeila on the coast of Somalia. He then moved on to Cape Guardafui further down the Somalia seaboard, spending about a week in each location. Later he would visit Mogadishu, the then pre-eminent city of the "Land of the Berbers" (بلد البربر Balad al-Barbar, the medieval Arabic term for the Horn of Africa).
When he arrived in 1331, Mogadishu stood at the zenith of its prosperity. Ibn Battuta described it as "an exceedingly large city" with many rich merchants, noted for its high-quality fabric that was exported to other countries including Egypt. He added that the city was ruled by a Somali Sultan, originally from Barbara in northern Somalia, who spoke both Somali (referred to as Mogadishan, the Benadir dialect of Somali) and Arabic with equal fluency. The Sultan also had a retinue of wazirs (ministers), legal experts, commanders, royal eunuchs, and assorted hangers-on at his beck and call.

Swahili Coast[edit]

The Great Mosque of Kilwa Kisiwani, made of coral stones is the largest Mosque of its kind.
Ibn Battuta continued by ship south to the Swahili Coast, a region then known in Arabic as the Bilad al-Zanj ("Land of the Zanj"), with an overnight stop at the island town of Mombasa. Although relatively small at the time, Mombasa would become important in the following century. After a journey along the coast, Ibn Battuta next arrived in the island town of Kilwa in present-day Tanzania, which had become an important transit centre of the gold trade. He described the city as "one of the most beautiful and well-constructed towns in the world".
Ibn Battuta recorded his visit to the Kilwa Sultanate in 1330, and commented favorably on the humility and religion of its ruler, Sultan al-Hasan ibn Sulaiman, a descendant of the legendary Ali ibn al-Hassan Shirazi. He further wrote that the authority of the Sultan extended from Malindi in the north to Inhambane in the south and was particularly impressed by the planning of the city, believing it to be the reason for Kilwa's success along the coast. From this period date the construction of the Palace of Husuni Kubwa and a significant extension to the Great Mosque of Kilwa, which was made of Coral Stones and the largest Mosque of its kind. With a change in the monsoon winds, Ibn Battuta sailed back to Arabia, first to Oman and the Strait of Hormuz then on to Mecca for the hajj of 1330 (or 1332).

Near East, Central Asia and Southern Asia[edit]

After spending another year in Mecca, Ibn Battuta decided to seek employment with the MuslimSultan of DelhiMuhammad bin Tughluq. In 1330 (or 1332), in need of a guide and translator for his journey, he set off for the Seljuq controlled territory of Anatolia to join one of the caravans that went from there to India. From the Syrian port of Latakia, a Genoese ship took him to Alanya on the southern coast of modern-day Turkey. He then travelled overland to Konya and afterwards toSinope on the Black Sea coast.
From Sinope he took a sea route to the Crimean Peninsula, arriving so in the Golden Horderealm. He went to port town of Azov, where he met with the emir of the Khan, then to the large and rich city of Majar. He left Majar to meet with Uzbeg Khan's travelling court (horde), which was in the time near Beshtau mountain. From there he made a journey to Bolghar, which became the northernmost point he reached, and noted its unusually (for a subtropics dweller) short nights in summer. Then he returned to Khan's court and with it moved to Astrakhan.
When they reached Astrakhan, Uzbeg Khan had just given permission for one of his pregnant wives, Princess Bayalun, a daughter of Greek Emperor Andronikos III Palaiologos, to return to her home city of Constantinople to give birth. Ibn Battuta talked his way into this expedition, which would be his first beyond the boundaries of the Islamic world.
Arriving in Constantinople towards the end of 1332 (or 1334), he met the Greek emperor Andronikos III Palaiologos. He visited the great church of Hagia Sophia and spoke with a Christian Orthodox priest about his travels in the city of Jerusalem. After a month in the city, Ibn Battuta returned to Astrakhan, then arrived in the capital city Sarai al-Jadid and reported his travelling account to Sultan Mohammad Uzbek. Thereafter he continued past the Caspian and Aral Seas to Bukhara and Samarkand. From there, he journeyed south toAfghanistan, then crossed into India via the mountain passes of the Hindu Kush. In the Rihla he mentions these mountains and the history of the range. From there, he made his way to Delhi and became acquainted with the sultan, Muhammad bin Tughluq.
Flag of the Golden Horde, during the reign ofÖz Beg Khan.
Muhammad bin Tughluq was renowned as the wealthiest man in the Muslim World at that time. He patronised various scholars, Sufis,qadisviziers and other functionaries in order to consolidate his rule. As with Mamluk Egypt, the Tughlaq Dynasty was a rare vestigial example of Muslim rule in Asia after the Mongol invasion. On the strength of his years of study in Mecca, Ibn Battuta was appointed a qadi, or judge, by the sultan. He found it difficult to enforce Islamic laws beyond the sultan's court in Delhi, due to lack of Islamic appeal in India.
From the Rajput Kingdom of Sarsatti, he visited Hansi in India, describing it as "among the most beautiful cities, the best constructed and the most populated; it is surrounded with a strong wall, and its founder is said to be one of the great infidel kings, called Tara". Upon his arrival in Sindh, Ibn Battuta mentions the Indian rhinoceros that lived on the banks of the Indus.
The Sultan was erratic even by the standards of the time and for six years Ibn Battuta veered between living the high life of a trusted subordinate and falling under suspicion of treason for a variety of offences. His plan to leave on the pretext of taking another hajj was stymied by the Sultan, who asked him instead to become his ambassador to Yuan Dynasty China. Given the opportunity to get away from the Sultan and visit new lands, he readily accepted.

South Asia, Southeast Asia and China[edit]

Tomb of Muhammad bin Tughluq in Delhi. Ibn Battuta served as a Qadi for 6 years during Tughluq's reign
En route to the coast at the start of his journey to China, Ibn Battuta and his party were attacked by a group of bandits. Separated from his companions, he was robbed and nearly lost his life. Despite this setback, within ten days he had caught up with his group and continued on toKhambhat in the Indian state of Gujarat. From there, they sailed toKozhikode (Calicut), where Portuguese explorer Vasco da Gama would land two centuries later. While Ibn Battuta visited a mosque on shore, a storm arose and one of the ships of his expedition sank. The other ship then sailed without him only to be seized by a local Sumatran king a few months later .
Afraid to return to Delhi and be seen as a failure, he stayed for a time in southern India under the protection of Jamal-ud-Din, ruler of the small but powerful Nawayath sultanate on the banks of the Sharavathi river next to the Arabian Sea. This area is today known as Hosapattana and lies in theHonavar administrative district of Uttara Kannada. Following the overthrow of the sultanate, Ibn Battuta had no choice but to leave India. Although determined to continue his journey to China, he first took a detour to visit theMaldive Islands.
A view of an island in the Maldives.
He spent nine months on the islands, much longer than he had intended. As a Chief Qadi, his skills were highly desirable in the formerly Buddhist nation that had recently converted to Islam. Half-kidnapped into staying, he became chief judge and married into the royal family of Omar I. He became embroiled in local politics and left when his strict judgments in the laissez-faire island kingdom began to chafe with its rulers. In the Rihla he mentions his dismay at the local women going about with no clothing above the waist, and the locals taking no notice when he complained. From the Maldives, he carried on to Sri Lanka and visited Sri Pada and Tenavaram temple.
Ibn Battuta's ship almost sank on embarking from Sri Lanka, only for the vessel that came to his rescue to suffer an attack by pirates. Stranded on shore, he worked his way back to Madurai kingdom in India. Here in Madurai, he spent some time in the court of the short-lived Madurai Sultanate under Ghiyas-ud-Din Muhammad Damghani,. from where he returned to the Maldives and boarded a Chinese junk, still intending to reach China and take up his ambassadorial post.
He reached the port of Chittagong in modern-day Bangladesh intending to travel to Sylhet to meet Shah Jalal, who became so renowned that Ibn Battuta, then in Chittagong, made a one-month journey through the mountains of Kamaru near Sylhet to meet him.[3] On his way to Sylhet, Ibn Batuta was greeted by several of Shah Jalal's disciples who had come to assist him on his journey many days before he had arrived. At the meeting in 1345 CE, Ibn Batuta noted that Shah Jalal was tall and lean, fair in complexion and lived by the mosque in a cave, where his only item of value was a goat he kept for milk, butter, and yogurt. He observed that the companions of the Shah Jalal were foreign and known for their strength and bravery. He also mentions that many people would visit the Shah to seek guidance. Ibn Battuta went further north into Assam, then turned around and continued with his original plan.
In the year 1345, Ibn Battuta travelled on to Samudra Pasai Sultanate in persent day Aceh, Northern Sumatra, where he notes in his travel log that the ruler of Samudra Pasai was a pious Muslim, who performed his religious duties in utmost zeal. The madh'hab he observed was Imam Al-Shafi‘i, with similar customs as he had seen incoastal India especially among the Mappila Muslim, who were also the followers of Imam Al-Shafi‘i. At that time Samudra Pasai was the end of Dar al-Islam for no territory east of this was ruled by a Muslim ruler. Here he stayed for about two weeks in the wooden walled town as a guest of the sultan, and then the sultan provided him with supplies and sent him on his way on one of Sultan's own junks to China. Ibn Battuta then sailed to Malaccaon Malay PeninsulaVietnam, the Philippines and finally Quanzhou in Fujian province, China.
On arriving in China in the year 1345, one of the first things he noted were the local artists and their mastery in making portraits of newly arrived foreigners. Ibn Battuta praised the craftsmen and their silk and porcelain; fruits such as plums and watermelons and the advantages of paper money. he described the manufacturing process of large ships in the city of Guangzhou, he also mentions Chinese cuisine and its usage of animals such as frogs. While in Quanzhou he ascended the "Mount of the Hermit" and briefly visited a well-known Taoist monk. From there he went north to Hangzhou, which he described as one of the largest cities he had ever seen, and he noted its charm, describing that the city sat on a beautiful lake and was surrounded by gentle green hills. During his stay at Hangzhou he was particularly impressed by the large number of well-crafted and well-painted Chinese wooden ships, with coloured sails and silk awnings, assembling in the canals. Later he attended a banquet of the Yuan Mongol administrator of the city named Qurtai, who according to Ibn Battuta, was very fond of the skills of local Chinese conjurers. He also described travelling further north, through the Grand Canal to Beijing, and along with his fellow countryman Al-Bushri, Ibn Battuta was invited to the Yuan imperial court of Toghan-Temür. Ibn Battuta also reported "the rampart of Yajuj and Majuj" was "sixty days' travel" from the city of Zeitun (Quanzhou);Hamilton Alexander Rosskeen Gibb notes that Ibn Battuta believed that the Great Wall of China was built by Dhul-Qarnayn to contain Gog and Magog as mentioned in the Quran. Ibn Battuta then travelled fromBeijing to Hangzhou, and then proceeded to Fuzhou. Upon his return to Quanzhou, he soon boarded a Chinese junk owned by the Sultan of Samudra heading for Southeast Asia, whereupon Ibn Battuta was unfairly charged a hefty sum by the crew and lost much of what he had collected during his stay in China.

Return home and the Black Death[edit]

After returning to Quanzhou in 1346, Ibn Battuta began his journey back to Morocco. In Kozhikode, he once again considered throwing himself at the mercy of Muhammad bin Tughluq, but thought better of it and decided to carry on to Mecca. On his way to Basra he passed through the Strait of Hormuz, where he learned that Abu Sa'id, last ruler of the Ilkhanate Dynasty had died in Persia. Abu Sa'id's territories had subsequently collapsed due to a fierce civil war between the Persians and Mongols.
In 1348, Ibn Battuta arrived in Damascus with the intention of retracing the route of his first hajj. He then learned that his father had died 15 years earlier and death became the dominant theme for the next year or so. The Black Death had struck and he was on hand as it spread through Syria, Palestine, and Arabia. After reaching Mecca he decided to return to Morocco, nearly a quarter of a century after leaving home. On the way he made one last detour to Sardinia, then in 1349 returned to Tangier by way of Fez, only to discover that his mother had also died a few months before.

Al-Andalus and North Africa[edit]

Ibn Battuta visited the Emirate of Granada, which was the final vestige of the Muladi populace in Al-Andalus.
After a few days in Tangier, Ibn Battuta set out for a trip to the Moorcontrolled territory of al-Andalus on the Iberian Peninsula. KingAlfonso XI of Castile and León had threatened to attack Gibraltar, so in 1350 Ibn Battuta joined a group of Muslims leaving Tangier with the intention of defending the port. By the time he arrived, the Black Death had killed Alfonso and the threat of invasion had receded, so he turned the trip into a sight-seeing tour, traveling through Valencia and ending up in Granada.
After his departure from al-Andalus he decided to travel through Morocco, one of the few parts of the Muslim world that he had never explored. On his return home, he stopped for a while in Marrakech, which was almost a ghost town following the recent plague and the transfer of the capital to Fez.
Once more Ibn Battuta returned to Tangier, but only stayed for a short while. In 1324, two years before his first visit to Cairo, the West African Malian Mansa, or king of kings, Musa had passed through the same city on his own hajj and caused a sensation with a display of extravagant riches brought from his gold-rich homeland. Although Ibn Battuta never mentioned this visit specifically, when he heard the story it may have planted a seed in his mind as he then decided to cross the Sahara and visit the Muslim kingdoms on its far side.

The Sahara to Mali and Timbuktu[edit]

Ibn Battuta stayed for fifty days in Oualatawhich was an important oasis town in thetrans-Saharan trade.
In the autumn of 1351, Ibn Battuta left Fez and made his way to the town of Sijilmasa on the northern edge of the Sahara in present-day Morocco. There he bought a number of camels and stayed for four months. He set out again with a caravan in February 1352 and after 25 days arrived at the dry salt lake bed of Taghaza with its salt mines. All of the local buildings were made from slabs of salt by slaves of the Masufa tribe, who cut the salt in thick slabs for transport by camel. Taghaza was a commercial centre and awash with Malian gold, though Ibn Battuta did not form a favourable impression of the place, recording that it was plagued by flies and the water was brackish.
After a ten-day stay in Taghaza, the caravan set out for the oasis of Tasarahla (probably Bir al-Ksaib) where it stopped for three days in preparation for the last and most difficult leg of the journey across the vast desert. From Tasarahla, a Masufa scout was sent ahead to the oasis town of Oualata, where he arranged for water to be transported a distance of four days travel where it would meet the thirsty caravan. Oualata was the southern terminus of the trans-Saharan trade route and had recently become part of the Mali Empire. Altogether, the caravan took two months to cross the 1,600 km (990 mi) of desert from Sijilmasa.
From there, Ibn Battuta travelled southwest along a river he believed to be the Nile (it was actually the river Niger), until he reached the capital of the Mali Empire. There he met Mansa Suleyman, king since 1341. Dubious about the miserly hospitality of the king, he nevertheless stayed for eight months. Ibn Battuta disapproved of the fact that female slaves, servants and even the daughters of the sultan went about completely naked. He left the capital in February accompanied by a local Malian merchant and journeyed overland by camel to Timbuktu. Though in the next two centuries it would become the most important city in the region, at that time it was a small city and relatively unimportant. It was during this journey that Ibn Battuta first encountered a hippopotamus. The animals were feared by the local boatmen and hunted with lances to which strong cords were attached. After a short stay in Timbuktu, Ibn Battuta journeyed down the Niger to Gao in a canoe carved from a single tree. At the time Gao was an important commercial center.
After spending a month in Gao, Ibn Battuta set off with a large caravan for the oasis of Takedda. On his journey across the desert, he received a message from the Sultan of Morocco commanding him to return home. He set off for Sijilmasa in September 1353, accompanying a large caravan transporting 600 black female slaves, and arrived back in Morocco early in 1354.

The Rihla[edit]

After returning home from his travels in 1354, and at the instigation of the Marinid ruler of Morocco, Abu Inan Faris, Ibn Battuta dictated an account of his journeys to Ibn Juzayy, a scholar whom he had previously met in Granada. The account is the only source for Ibn Battuta's adventures. The full title of the manuscript تحفة النظار في غرائب الأمصار وعجائب الأسفار may be translated as A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Travelling. However, it is often simply referred to as the Rihla الرحلة, or "The Journey".
House in the Medina of Tangier, possible site of Ibn Battuta's grave
There is no indication that Ibn Battuta made any notes during his twenty-nine years of travels. When he came to dictate an account of them, he had to rely on memory and manuscripts produced by earlier travellers. When describing Damascus, Mecca, Medina and some other places in the Middle East, Ibn Juzayy clearly copied passages from the 12th-century account by Ibn Jubayr. Similarly, most of Ibn Juzayy's descriptions of places in Palestine were copied from an account by the 13th-century traveller Muhammad al-Abdari.
Ibn Battuta in Egypt, a 19th-centurylithograph by Léon Benett
Western Orientalists do not believe that Ibn Battuta visited all the places he described and argue that in order to provide a comprehensive description of places in the Muslim world, he relied on hearsay evidence and made use of accounts by earlier travellers. For example, it is considered very unlikely that Ibn Battuta made a trip up the Volga River from New Sarai to visit Bolgharand there are serious doubts about a number of other journeys such as his trip to Sana'a in Yemen, his journey from Balkh to Bistam inKhorasan and his trip around Anatolia. Some orientalists have also questioned whether he really visited China. Nevertheless, while apparently fictional in places, the Rihla provides an important account of much of the 14th-century world.
Ibn Battuta often experienced culture shock in regions he visited where the local customs of recently converted peoples did not fit in with his orthodox Muslim background. Among the Turks and Mongols, he was astonished at the way women behaved, remarking that on seeing a Turkish couple and noting the woman's freedom of speech, he had assumed that the man was the woman's servant when he was in fact her husband. He also felt that dress customs in the Maldives, and some sub-Saharan regions in Africa were too revealing. He particularly made note of cannibalism practiced in West Africa:
Sultan Mansa Suleiman was visited by a party of these negro cannibals... and gave them as his hospitality-gift a servant, a negress. They killed and ate her, and having smeared their faces and hands with her blood came to the sultan to thank him... Someone told me about them that they say that the choicest parts of women’s flesh are the palm of the hand and the breast...”
—Ibn Battuta, Rihla of Ibn Battuta
Little is known about Ibn Battuta's life after completion of his Rihla in 1355. He was appointed a judge in Morocco and died in 1368 or 1369.
For centuries his book was obscure, even within the Muslim world, but in the early 19th century extracts were published in German and English based on manuscripts discovered in the Middle East, containing abridged versions of Ibn Juzayy's Arabic text. During the French occupation of Algeria in the 1830s five manuscripts were discovered in Constantine, including two that contained more complete versions of the text. These manuscripts were brought back to the Bibliothèque Nationale in Paris and studied by French scholars Charles Defrémery and Beniamino Sanguinetti. From 1853 they published a series of four volumes containing the Arabic text, extensive notes and a translation into French. Defrémery and Sanguinetti's printed text has now been translated into many other languages while Ibn Battuta has grown in reputation and is now a well-known figure.

Legacy[edit]

Ibn Battuta himself stated according to Ibn Juzayy that:
I have indeed - praise be to God - attained my desire in this world, which was to travel through the Earth, and I have attained this honour, which no ordinary person has attained.

Places visited by Ibn Battuta[edit]

Over his lifetime Ibn Battuta traveled over 73,000 miles (117 500 km) and visited the equivalent of 44 modern countries, here is a list.
  • Quanzhou - as he called in his book the city of donkeys
  • Hangzhou — Ibn Battuta referred to this city in his book as "Madinat Alkhansa" مدينة الخنساء. He also mentioned that it was the largest city in the world at that time; it took him three days to walk across the city.
  • Beijing - Ibn Battuta mentioned in his journey to Beijing how neat the city was.
During most of his journey in the Mali Empire, Ibn Battuta travelled with a retinue that included slaves, most of whom carried goods for trade but would also be traded as slaves. On the return from Takedda to Morocco, his caravan transported 600 female slaves, suggesting that slavery was a substantial part of the commercial activity of the empire.

Itinerary 1325–1332[edit]

Itinerary 1332–1346[edit]

Itinerary 1349–1354[edit]

Popular culture[edit]

  • The interiors of the Ibn Battuta Mall in DubaiUAE, opened in 2005, is inspired by the travels of Ibn Battuta, and carries the theme throughout the mall.
  • The 2007 BBC television documentary Travels with a Tangerine, hosted by classicist Tim Mackintosh-Smith, traces Ibn Battuta's journey from Tangier to China.
  • He was portrayed by Richar van Weyden in the film Ninja Assassin (2009). His fictional persona is mentioned as being invited to the undisclosed training grounds in an oral history about the Ninja clans.
  • Ibn Batuta pehen ke joota is a popular Hindi nursery rhyme from the 1970s, written by the poet Sarveshwar Dayal Saxena.
  • Ibn-E-Batuta is a song from the 2010 Bollywood film Ishqiya, titled after Ibn Batuta.
  • Layar Battuta is a song from the 2002 Malaysian album Aura sung by popular ethnic singer-songwriter Noraniza Idris, titled after the journey of Ibn Batuta to Southeast Asia.
  • The 2009 IMAX film Journey to Mecca is based on Ibn Battuta's travels.
  • Unearthed: Trail of Ibn Battuta, The Video Game developed in Saudi Arabia, Available in Xbox and PlayStation 3, on May 2013.

Notes[edit]

  1. ^ Aydhad was a port on the west coast of the Red Sea at 22°19′51″N 36°29′25″E / 22.33083°N 36.49028°E. See: Peacock, David; Peacock, Andrew (2008), "The enigma of 'Aydhab: a medieval Islamic port on the Red Sea coast", International Journal of Nautical Archaeology 37: 32–48, doi:10.1111/j.1095-9270.2007.00172.x
  2. ^ Most of Ibn Battuta's descriptions of the towns along the Tigris are copied from Ibn Jabayr's Rihla from 1184.
  3. ^ Ibn Battuta states that he stayed in Mecca for the hajj of 1327, 1328, 1329 and 1330 but gives comparatively little information on his stay. After the hajj of 1330 he left for East Africa, arriving back again in Mecca before the 1332 hajj. He states that he then left for India and arrived at the Indus river on 12 September 1333; however, although he does not specify exact dates, the description of his complex itinerary and the clues in the text to the chronology suggest that this journey to India lasted around three years. He must have therefore either left Mecca two years earlier than stated or arrived in India two years later. The issue is discussed by Gibb 1962, pp. 528–537 Vol. 2, Hrbek 1962 and Dunn 2005, pp. 132–133.
  4. ^ Bir al-Ksaib (also Bir Ounane or El Gçaib) is in northern Mali at 21°17′33″N 5°37′30″W / 21.29250°N 5.62500°W. The oasis is 265 km (165 mi) south of Taghaza and 470 km (290 mi) north of Oualata.
  5. ^ The location of the Malian capital has been the subject of considerable scholarly debate but there is no consensus. The historian, John Hunwick has studied the times given by Ibn Battuta for the various stages of his journey and proposed that the capital is likely to have been on the left side of the Niger Riversomewhere between Bamako and Nyamina.

References[edit]

  1. ^ Nehru, Jawaharlal (1989). Glimpses of World History. Oxford University Press. p. 752. ISBN 0-19-561323-6. After outlining the extensive route of Ibn Battuta's Journey, Nehru notes: "This is a record of travel which is rare enough today with our many conveniences.... In any event, Ibn Battuta must be amongst the great travellers of all time."
  2. ^ Dunn 2005, p. 19
  3. ^ Defrémery & Sanguinetti 1853, p. 1 Vol. 1Dunn 2005, p. 19
  4. ^ Dunn 2005, p. 22
  5. ^ "Medieval Sourcebook: Ibn Battuta: Travels in Asia and Africa 1325-1354"Fordham University. Retrieved April 2, 2011. from Ibn Battuta, Travels in Asia and Africa 1325-1354, tr. and ed. H. A. R. Gibb (London: Broadway House, 1929) p. 43
  6. ^ Dunn 2005, p. 37; Defrémery & Sanguinetti 1853, p. 21 Vol. 1
  7. ^ Dunn 2005, p. 39; Defrémery & Sanguinetti 1853, p. 26 Vol. 1
  8. ^ Defrémery & Sanguinetti 1853, p. 27 Vol. 1
  9. ^ Dunn 2005, p. 49; Defrémery & Sanguinetti 1853, p. 67 Vol. 1
  10. ^ Dunn 2005, pp. 53–54
  11. ^ Dunn 2005, pp. 88–89; Defrémery & Sanguinetti 1853, p. 404 Vol. 1
  12. ^ Dunn 2005, p. 97; Defrémery & Sanguinetti 1854, p. 100 Vol. 2
  13. ^ Dunn 2005, pp. 98–100; Defrémery & Sanguinetti 1854, p. 125 Vol. 2
  14. ^ Dunn 2005, pp. 100–101; Defrémery & Sanguinetti 1854, pp. 128–131 Vol. 2
  15. ^ Defrémery & Sanguinetti 1854, pp. 134-139 Vol. 2.
  16. ^ Dunn 2005, p. 102.
  17. ^ Dunn 2005, p. 102; Defrémery & Sanguinetti 1854, p. 142 Vol. 2
  18. ^ Dunn 2005, pp. 102–103; Defrémery & Sanguinetti 1854, p. 149 Vol. 2
  19. ^ Dunn 2005, pp. 115–116, 134
  20. ^ Gibb 1962, p. 373 Vol. 2
  21. ^ Sanjay Subrahmanyam, The Career and Legend of Vasco Da Gama, (Cambridge University Press: 1998), pp. 120-121.
  22. ^ J. D. Fage, Roland Oliver, Roland Anthony Oliver, The Cambridge History of Africa, (Cambridge University Press: 1977), p. 190.
  23. ^ George Wynn Brereton Huntingford, Agatharchides, The Periplus of the Erythraean Sea: With Some Extracts from Agatharkhidēs "On the Erythraean Sea", (Hakluyt Society: 1980), p. 83.
  24. ^ Helen Chapin Metz (1992). Somalia: A Country Study. US: Federal Research Division, Library of Congress. ISBN 0-8444-0775-5.
  25. ^ P. L. Shinnie, The African Iron Age, (Clarendon Press: 1971), p.135
  26. David D. Laitin, Said S. Samatar, Somalia: Nation in Search of a State, (Westview Press: 1987), p. 15.
  27. ^ Chapurukha Makokha Kusimba, The Rise and Fall of Swahili States, (AltaMira Press: 1999), p.58
  28. ^ Chittick 1977, p. 191
  29. ^ Gibb 1962, p. 379 Vol. 2
  30. ^ Dunn 2005, p. 126
  31. ^ Defrémery & Sanguinetti 1854, p. 192 Vol. 2
  32. ^ Dunn 2005, pp. 126–127
  33. ^ Leften Stavros Stavrianos, The world to 1500: a global history, (Prentice-Hall, 1970), p.354.
  34. ^ Dunn 2005, pp. 137–156
  35. ^ Dunn 2005, pp. 169–171
  36. ^ Dunn 2005, pp. 171–178
  37. ^ Jerry Bently, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993),121.
  38. ^ André Wink, Al-Hind, the Slave Kings and the Islamic Conquest, 11th-13th Centuries, Volume 2 of Al-Hind: The Making of the Indo-Islamic World. The Slave Kings and the Islamic Conquest 11th-13th Centuries, (BRILL, 2002), p.229.
  39. ^ Dunn 2005, p. 215; Gibb & Beckingham 1994, p. 777 Vol. 4
  40. ^ Gibb & Beckingham 1994, pp. 773–782 Vol. 4; Dunn 2005, pp. 213–217
  41. ^ Gibb & Beckingham 1994, pp. 814–815 Vol. 4
  42. ^ Jerry Bently, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993),126.
  43. ^ http://books.google.co.in/books?id=ZF2spo9BKacC&pg=PA245&lpg=PA245&dq=Ibn+Battuta+madurai&source=bl&ots=W7dSHM5RWR&sig=hxz5dfpBPtIv-9igb_mpZEfT20o&hl=en&sa=X&ei=j0ImUaadD83HrQf484GQAw&redir_esc=y#v=onepage&q=Ibn%20Battuta%20madurai&f=falseJerry Bently, The Adventures of Ibn Battuta: A Muslim Traveler of the 14th Century By Ross E. Dunn (University of California Press, 1986),245.
  44. ^ "Ibn Battuta's Trip: Chapter 9 Through the Straits of Malacca to China 1345 - 1346"The Travels of Ibn Battuta A Virtual Tour with the 14th Century Traveler. Berkeley.edu. Retrieved 14 June 2013.
  45. ^ Dunn 2005, p. 258.
  46. ^ تحفة النظار في غرائب الأمصار وعجائب الأسفار,ابن بطوطة,ص 398
  47. ^ Dunn 2005, p. 260
  48. ^ Elliott, Michael (2011-07-21). "The Enduring Message of Hangzhou". Time.com. Retrieved 2011-11-05.
  49. ^ Gibb & Beckingham 1994, pp. 904, 907.
  50. ^ Dunn 2005, p. 260.
  51. Gibb & Beckingham 1994, p. 896.
  52. ^ Dunn 2005, pp. 259–261
  53. ^ Dunn 2005, p. 261
  54. ^ Dunn 2005, pp. 268–269
  55. ^ Dunn 2005, p. 269
  56. ^ Dunn 2005, pp. 274–275
  57. ^ Dunn 2005, p. 278
  58. ^ Dunn 2005, p. 282
  59. ^ Dunn 2005, pp. 283–284
  60. ^ Dunn 2005, pp. 286–287
  61. ^ Defrémery & Sanguinetti 1853, p. 376 Vol. 4Levtzion & Hopkins 2000, p. 282; Dunn 2005, p. 295
  62. ^ Defrémery & Sanguinetti 1858, pp. 378–379 Vol. 4;Levtzion & Hopkins 2000, p. 282; Dunn 2005, p. 297
  63. ^ Levtzion & Hopkins 2000, p. 457.
  64. ^ Defrémery & Sanguinetti 1858, p. 385 Vol. 4Levtzion & Hopkins 2000, p. 284; Dunn 2005, p. 298
  65. ^ Hunwick 1973.
  66. ^ Jerry Bently, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993),131.
  67. ^ Defrémery & Sanguinetti 1858, p. 430 Vol. 4Levtzion & Hopkins 2000, p. 299; Gibb & Beckingham 1994, pp. 969–970 Vol. 4; Dunn 2005, p. 304
  68. ^ Dunn 2005, p. 304.
  69. ^ Defrémery & Sanguinetti 1858, pp. 425–426 Vol. 4;Levtzion & Hopkins 2000, p. 297
  70. ^ Defrémery & Sanguinetti 1858, pp. 432–436 Vol. 4;Levtzion & Hopkins 2000, p. 299; Dunn 2005, p. 305
  71. ^ Defrémery & Sanguinetti 1858, pp. 444–445 Vol. 4;Levtzion & Hopkins 2000, p. 303; Dunn 2005, p. 306
  72. ^ Dunn 2005, pp. 313–314
  73. ^ Dunn 2005, pp. 63–64; Elad 1987
  74. ^ Dunn 2005, p. 179; Janicsek 1929
  75. ^ Dunn 2005, p. 134 Note 17
  76. ^ Dunn 2005, p. 180 Note 3
  77. ^ Dunn 2005, p. 157 Note 13
  78. ^ Dunn 2005, pp. 253 and 262 Note 20
  79. ^ Hanbury-Tenison, Robin., ed. (2005). The Oxford Book of Exploration. Oxford University Press. p. 134.
  80. ^ Gibb 1958, p. ix Vol. 1; Dunn 2005, p. 318
  81. ^ Defrémery & Sanguinetti 1853, p. xx Vol. 1
  82. ^ Defrémery & Sanguinetti 1853-1858
  83. ^ Jerry Bently, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993),114.
  84. ^ Candice Goucher, Charles LeGuin, and Linda Walton,Trade, Transport, Temples, and Tribute: The Economics of Power, in In the Balance: Themes in Global History (Boston: McGraw-Hill, 1998)
  85. ^ IMDB (2009). "Full cast and crew for Ninja Assassin (2009)"Internet Movie Database. Retrieved 2010-05-09.
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Sources[edit]

  • Chittick, H. Neville (1977), "The East Coast, Madagascar and the Indian Ocean", in Oliver, Roland, Cambridge History of Africa Vol. 3. From c. 1050 to c. 1600, Cambridge: Cambridge University Press, pp. 183–231,ISBN 0-521-20981-1.
  • Defrémery, C.; Sanguinetti, B.R. trans. and eds. (1853), Voyages d'Ibn Batoutah (Volume 1) (in French and Arabic), Paris: Société Asiatic. The text of these volumes has been used as the source for translations into other languages.
  • Defrémery, C.; Sanguinetti, B.R. trans. and eds. (1854), Voyages d'Ibn Batoutah (Volume 2) (in French and Arabic), Paris: Société Asiatic.
  • Defrémery, C.; Sanguinetti, B.R. trans. and eds. (1855), Voyages d'Ibn Batoutah (Volume 3) (in French and Arabic), Paris: Société Asiatic.
  • Defrémery, C.; Sanguinetti, B.R. trans. and eds. (1858), Voyages d'Ibn Batoutah (Volume 4) (in French and Arabic), Paris: Société Asiatic.
  • Dunn, Ross E. (2005), The Adventures of Ibn Battuta, University of California Press, ISBN 0-520-24385-4. First published in 1986, ISBN 0-520-05771-6.
  • Gibb, H.A.R. trans. and ed. (1929), Ibn Battuta Travels in Asia and Africa (selections), London: Routledge. Reissued several times. Extracts are available on the Fordham University site.
  • Elad, Amikam (1987), "The description of the travels of Ibn Baṭūṭṭa in Palestine: is it original?", Journal of the Royal Asiatic Society 119: 256–272, doi:10.1017/S0035869X00140651.
  • Gibb, H.A.R. trans. and ed. (1958), The Travels of Ibn Baṭṭūṭa, A.D. 1325–1354 (Volume 1), London: Hakluyt Society.
  • Gibb, H.A.R. trans. and ed. (1962), The Travels of Ibn Baṭṭūṭa, A.D. 1325–1354 (Volume 2), London: Hakluyt Society.
  • Gibb, H.A.R. trans. and ed. (1971), The Travels of Ibn Baṭṭūṭa, A.D. 1325–1354 (Volume 3), London: Hakluyt Society.
  • Gibb, H.A.R.; Beckingham, C.F. trans. and eds. (1994), The Travels of Ibn Baṭṭūṭa, A.D. 1325–1354 (Volume 4), London: Hakluyt Society, ISBN 978-0-904180-37-4. This volume was translated by Beckingham after Gibb's death in 1971. An separate index was published in 2000.
  • Hrbek, Ivan (1962), "The chronology of Ibn Battuta's travels", Archiv Orientalni 30: 409–486.
  • Hunwick, John O. (1973), "The mid-fourteenth century capital of Mali", Journal of African History 14 (2): 195–208, JSTOR 180444.
  • Janicsek, Stephen (1929), "Ibn Baṭūṭṭa's journey to Bulghàr: is it a fabrication?", Journal of the Royal Asiatic Society 61: 791–800, doi:10.1017/S0035869X00070015.
  • Levtzion, Nehemia; Hopkins, John F.P., eds. (2000), Corpus of Early Arabic Sources for West Africa, New York, NY: Marcus Weiner Press, ISBN 1-55876-241-8. First published in 1981. Pages 279-304 contain Ibn Battuta's account of his visit to West Africa.
  • Yule, Henry (1916), "IV. Ibn Battuta's travels in Bengal and China"Cathay and the Way Thither (Volume 4), London: Hakluyt Society, pp. 1–106. Includes the text of Ibn Battuta's account of his visit to China. The translation is from the French text of Defrémery & Sanguinetti (1858) Volume 4.

Further reading[edit]

  • Ferrand, Gabriel (1913), "Ibn Batūtā"Relations de voyages et textes géographiques arabes, persans et turks relatifs à l'Extrème-Orient du 8e au 18e siècles (Volumes 1 and 2) (in French), Paris: Ernest Laroux, pp. 426–458.
  • Gordon, Stewart (2008), When Asia was the World: Traveling Merchants, Scholars, Warriors, and Monks who created the "Riches of the East", Philadelphia, PA.: Da Capo Press, Perseus Books, ISBN 0-306-81556-7.
  • Harvey, L.P. (2007), Ibn Battuta, New York: I.B. Tauris, ISBN 978-184511-394-0.
  • Lee, Samuel (1829), The Travels of Ibn Batuta, London: Oriental Translation Committee. A translation of an abridged manuscript. The text is discussed in Defrémery & Sanguinetti (1853) Volume 1 pp. xvi-xvii.
  • Mackintosh-Smith, Tim (2002), Travels with a Tangerine: A Journey in the Footnotes of Ibn Battutah, London: Picador, ISBN 978-0-330-49114-3.
  • Mackintosh-Smith, Tim (ed.) (2003), The Travels of Ibn Battutah, London: Picador, ISBN 0-330-41879-3. Contains an introduction by Mackintosh-Smith and then an abridged version (around 40 percent of the original) of the translation by H.A.R. Gibb and C.E. Beckingham (1958-1994).
  • Mackintosh-Smith, Tim (2005), Hall of a Thousand Columns: Hindustan to Malabar with Ibn Battutah, London: John Murray, ISBN 978-0-7195-6710-0.
  • Mackintosh-Smith, Tim (2010), Landfalls: On the Edge of Islam with Ibn Battutah, London: John Murray,ISBN 978-0-7195-6787-2.
  • Waines, David (2010), The Odyssey of Ibn Battuta: Uncommon Tales of a Medieval Adventurer, Chicago: University of Chicago Press, ISBN 978-0-226-86985-8.

External links[edit]

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