In his travel narrative, Ibn Battutah describes visiting the city of Jerusalem in 1326 during his pilgrimage to the Holy Mecca. Both during the trek to Jerusalem, which includes a stop in Bethlehem, as well as his week-long stay in the city, Battutah describes the religious monuments he sees and the different ways in which the Islamic and Christian faith perceive the monuments. In this section, the narrator shows his knowledge and devotion to the Islamic faith in a detailed, reverent way that reinforces the general purpose of his pilgrimage to Mecca.

Although the main purpose of Battutah’s journey is to reach Mecca, his detour to Jerusalem shows the ways in which medieval travelers would take advantage of their journey and see as many significant locations as possible. Battutah stops in Bethlehem while traveling via caravan from Ghazza to Jerusalem so that he can see the birthplace of Jesus. This event takes less than a day and does not contribute to Battutah’s main goal of reaching Mecca, but it shows that he is willing to take the time and energy to engage in meaningful, religious experiences whenever possible. Battutah even acknowledges that Jerusalem does not hold the same significance as Mecca, calling it “third in excellence after the two sacred mosques of Mecca… and the place of ascension of the Apostle of God” (26). Although it is not Mecca, Battutah chooses to make the most of his long pilgrimage and takes time to appreciate Jerusalem for what it’s worth. Visiting these smaller, but still important, cities and monuments throughout the pilgrimage shows that it is not only the final destination, but also the journey, that holds significance. Pilgrimages exist as a way to search for spiritual meaning and purpose, which cannot occur unless the journey is emphasized as much as the destination.

Once in the city, Battutah focuses on the physical beauty of religious structures and monuments. His specific word choice praises the creators of the structures in addition to the structures themselves. He claims that the roof of a particularly spectacular mosque shows “the utmost perfection of architecture and skill in execution” while the monument The Dome of the Rock shows “excellent workmanship…and such brilliance of execution as to defy description” (27). Referencing the execution and workmanship of these beautiful buildings shows that Battutah respects not only the monuments and their spiritual significance, but also the laborers who made these feats possible. Battutah does not ignore or take for granted the work of other people, and instead highly praises it. He does not let his religious status get in the way of his spiritual obligations, so he remains mindful and modest when regarding the work of others.

Throughout this section of his narrative, Battutah references several overlaps between the Christian and Islamic faith. He notes that both religions recognize Bethlehem as the birthplace of Jesus, and that they both have religious monuments in Jerusalem regarding the ascension of religious figures. Battutah does not describe the Christian beliefs in a negative way, but he still claims that the Christian faith “lies and persuades” its followers to believe in untrue sentiments. (28). It is surprising how Battutah acknowledges the differences in Christian and Islamic faith, claiming his faith as superior, without attacking Christianity. Other religious travelers of the time negatively looked upon foreigners or those with different religious beliefs, but Battutah does not engage in this practice. Once again, this shows that he not only promotes, but also practices, the notions of respect and kindness within the Islamic faith. 

Ibn-Baṭṭūṭa Muḥammad Ibn-ʿAbdallāh, and Tim Mackintosh-Smith. The Travels of Ibn Battutah. Translated by Gibb Hamilton Alexander Rosskeen, Picador, 2002.