Between pages 11 and 21 of the text, Ibn Fadlan describes his encounter with the Ghuzz Turks. The overall location of this section is unknown, however, he describes having left a place called Jīt before this section begins, and he mentions crossing a river called the Yaghindī (which does not appear on the map) and another called Jām (which is shown on the map). Since Ibn Fadlan describes the Ghuzz Turks as being nomadic, the lack of specified town or territory makes sense as they would be in constant movement across the land (11). He also walks through the territory encountering different groups of Turks throughout this section (although they are all under the same rule).

                  Ibn Fadlan focuses heavily on the customs of the Ghuzz Turks. He records his disgust of their lack of washing. He is similarly dismayed that “their women do not veil themselves” (12). Both situations he experienced as a first-hand account, although, most of the information he is reiterating from another unknown source. The most prevalent themes of their culture he discusses are marriage, punishment, and responsibility. He also discusses religion with their leader and a few of the people. Interestingly, he specifically mentions the gifts he gives the leaders. Ināl, the first leader, is given “a caftan (…), a piece of cloth [pay-baf], round loaves of bread, a handful of raisins and a hundred walnuts” (17). Later on Tarkhan is gifted “a robe of honour” and the others, “pepper, millet and round loaves of bread” (21).

                  There are few physical aspects of Ibn Fadlan’s actual journey within this region. The first authority figure they meet is Ināl, but they do not seem to stay very long. The next stop they run into a Turk who refuses to let them continue until they gift him bread. Their final stop is with Atrak, “the commander of their troops,” and his location is past the end of their territory (19). They get stuck here due to the distrust of Atrak and his trusted personnel. They did not believe Ibn Fadlan and his fellow envoys were on a legitimate mission as they had never heard of such a mission before. After seven days, they are allowed to leave. It is mentioned they are travelling on horse and/or camels. Additionally, they are travelling with an interpreter, meaning that there is a language barrier.

                  The sections where Ibn Fadlan is more critical are largely about cleanliness, lack of modesty, and travel. The two former themes coincide with the Islamic practices of ritual washing and women wearing the veil. Ibn Fadlan clearly feels strongly about his faith as a scholar of Islamic law, but he also feels strongly about other people following the rules of Islam. However, in this section he does not record telling the Turks what is considered correct to him. This implies his trip is not necessarily about converting the people as much as the leaders (Atrak receives a letter about conversion). If the leader converts, perhaps it is assumed their people will also convert. Additionally, he is very judgmental about the Ghuzz Turks being nomads. This suggests his dismay with either not settling down or consistent travel. He is on this journey for the Caliph, and it is implied that the Turks have never really encountered many envoys from Baghdad. So, Ibn Fadlan’s journey may be the first of its kind sent out in a long time, and possibly his first travel experience. His disapproval of nomadic lifestyle could be reflective of his own dislike of travel, inexperience, or overall preference of settling in one space.

                  Some of Ibn Fadlan’s remarks are less critical and more descriptive. These are likely updates for the Caliph on the condition of the people under his rule. One thing that specifically sticks out however is the gifts for the leaders. It could be Ibn Fadlan’s written evidence that he is following the Caliph’s orders (if he ordered gifts to be given). Considering the introduction of the travel narrative and Ibn Fadlan’s warning (in reference to the money he and his envoy were unable to secure, in which he writes about the blame not falling on him), it is clear he likes to be meticulous as to remove blame from himself if something goes awry. In this case, it may be for the sake of book keeping and proof that he is carrying out proper customs (providing gifts to leaders).

Citation:

Ibn Fadlān. Ibn Fadlān and the Land of Darkness: Arab Travellers in the Far North. Translated by Paul Lunde, Penguin Classic, 2012.