Evaluation of the hadith in Ibn Battuta's Travelogue

Travelogues are works of universal quality. It is seen that both in the Islamic world and in other cultures, studies have been carried out in this regard. Muslim travelers have made a great presence in this field. The first name that comes to mind among them is Evliya Çelebi and his "Travelouge" as a value of our country. However, Ibn Battûta from Morocco has a wider geography and knowledge than him. In our thesis, we have focused on Ibn Battûta and the hadiths in his work. It is certain that in every part of the Islamic geography, there is a life adorned with practices and behaviors that may not be known as hadith-sunnah. It is important to examine works such as travelogues, which contain a lot of information from hadiths, in order to inform us about the information belonging to that period. In our thesis, it is aimed to determine the information about the hadith culture in Ibn Battûta's Travelouge and to evaluate it in terms of hadith science. Both the information based on the "Travelouge " and the literature research and the narrator of hadiths have been kept within the boundaries of the Travelogue. Ibn Battûta's life is important for understanding his book. First and foremost, it is useful to determine from which perspective Ibn Battūta approached hadiths. In addition, determining his methods of evaluating and interpreting hadiths was also possible by knowing the details of his life. It is noteworthy that 48 of the 68 hadiths in the book are "marfû" in terms of the end of the script and 49 of them are "sahīh" in terms of authenticity. Both results indicate that he had a certain background in the science of hadith. As for the presence of 4 fabricated narrations in the book, it is possible to evaluate Ibn Battūta's inclusion of fabricated narrations with the conclusion that he accepted them by giving more weight to their meaning.