Ibn Fadlan visits Khwarazm after he and his group leave Bukhara. He mostly focuses on the people he encounters here, as opposed to any descriptions of the city itself. Ibn Fadlan describes the meeting he had with the ruler of Khwarazm. He writes, “He showed us honor, admitted us to his presence and lodged us in a house” (Fadlan 7). The ruler was very hospitable and allowed the group to stay in a house. However, a conflict arose when Ibn Fadlan requested that the ruler grant them passage to travel to the land of the Turks. The ruler tells him that he cannot, in good conscience, permit them to go to the land of the Turks because it is too dangerous. The ruler also believed that there was some kind of “trick” involved in all of this, and that they would need to ask the amir to ask the caliph for permission for the group to continue on their journey (Fadlan 7). Eventually, with some convincing and flattery, the ruler was convinced and allowed them to pass through. Ibn Fadlan also describes the people of Khwarazm in a very unflattering way: “The Khwarazm are the most barbarous of people, both in speech and customs” (Fadlan 7). He describes their language and speaking as “the cries of starlings,” meaning that it is hard on the ear and the equivalent of a squawking bird (Fadlan 7). He also denotes their currency, the tazja, and claims that they are “false, adulterated with lead of bronze” (Fadlan 7). He believes that this currency is inadequate and continues to compare it with his own currency, the dirham. 

Ibn Fadlan arrived in Khwarazm in mid-to-late 921. He left after about a week due to the amount of time it took for him to convince the ruler to carry on with their journey to the land of the Turks. Ibn Fadlan and his group arrived at Khwarazm from Bukhara by boat. They travelled across the river and in “intense cold” for many days (Fadlan 6). Once they got to Khwarazm, they stayed in a house provided by the ruler of Khwarazm. They eventually left Khwarazm by boat and went to Jurjaniya. 

Ibn Fadlan, the writer, clearly demonstrates his purpose for this journey and for whom this book was intended: the caliph who sent him on this mission to spread his faith to the land of the Turks. Ibn Fadlan intently describes his conflict with the Khwarazm Shah Muhammad ibn Iraq, the ruler of Khwarazm, and does not fail to boost his own image while simultaneously questioning the ruler’s thoughts and opinions. Ibn Fadlan quotes the ruler, “‘The caliph has been misled in all of this…You must write to the noble amir, so that he can get in touch with the caliph – may God strengthen him! – by letter’” (Fadlan 7). Ibn Fadlan specifically writes down that the ruler thinks that the caliph is being fooled, which the caliph will not look kindly on. He is a powerful ruler and commands respect from all, which is why Ibn Fadlan also incorporates the “may God strengthen him!” message every time the caliph is mentioned throughout conversations. However, Ibn Fadlan highlights the fact that he has a letter from the caliph that approves of the continuation of this journey: “‘Here are the orders of the Commander of the Faithful and his letter. Why refer to him again on this subject?’” (Fadlan 7). This portrays Ibn Fadlan as someone who trusts the caliph’s word and does not want to waste his time, which is how an employee would like to be viewed by their boss. Ibn Fadlan wants the caliph to know that he is focused on his task and that he is honoring the caliph every step of the way. He does not shy away from sacrificing others’ images in the eyes of the caliph to promote his own. He wants this record of information about his journey to reflect what a great job he did on behalf of the caliph.