European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) SOME VIEWS ABOUT THE JOURNEYS OF AL-IṢṬAKHRI Khudayberganov Ravshan Turabovich, junior scientific researcher at Abu Rayhan Al-Biruni Institute of Oriental Studies of the Academy of Sciences of the Republic of Uzbekistan E-mail: hravshan@rambler.ru ID orcid.org/0000-0003-0647-2570 http://dx.doi.org/10.26739/2521-3253-2017-7-7-3 Abstract: The article intended to make clear a places visited by alIṣṭakhri – author of “Masalik al-mamalik” (“Ways of climates”), which describes all the Muslim world of Xth century jointly the Central Asia and considers as one of the reliable sources on studying the history and historical geography of early centuries. The author approaches critically to the information from the work, which indicates on visiting by al-Iṣṭakhri to this or that place on comparing with other works especially them were wrought before the “Masālik al-mamālik”. Key words: Al-Iṣṭakhri, “Masālik al-mamālik”, Ibn Ḥawqal, de Gouje, K. Qandil, travel. Masālik al-Mamālik (The Ways of the Countries) is one of the sources of the historical geography of the Muslim world of the 10 th century which contains interesting information about the descriptions of regions. This Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 17 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) article was written in the form of a supplement to the book of the founder of the classical school of geographers Abu Zayd al-Balkhi (wrote his book in 308 / 920-309 / 921 y.), which was considered the lost book called "ṣuvar al-aqālīm" ("the Images of Climates"). Masālik al-mamālik was written by Abu Isḥaq al-Fārisi al-Iṣṭakhri (d. in 346/957-58) on the basis of multiple journeys of author in different countries of the Muslim world. Almost nothing is known about the biography of al-Iṣṭakhri. On the characteristics of his trips are also unclear. "Masālaik al-mamālik" is the only source for today to determine the areas where al-Iṣṭakhri visited. The difficult part of problem is that the book is not written in the style of a traveler's diary. According to the information of book, the entire Muslim world is divided into 20 large climates. In addition, the author does not quote a single date in his work, and does not always mention all his trips in details. To determine the areas in which al-Iṣṭakhri visited, several individual studies have been carried out. According to their conclusions, there are debates about some places where al-Iṣṭakhri visited. This indicates that the issue is not resolved completely. De Goeje was first scientist who studied the journeys of al-Iṣṭakhri and defined the areas where he visited. He briefly, based on the data of alIṣṭakhri, defines "that he traveled to eastern countries, especially Arabia, Syria, Egypt, Iraq, Khuzistan and Ray" 1. Russian orientalists distinguished the areas visited by him Maverannahr, Fars, Arabia, Syria, Egypt until the coast of the Atlantic Ocean2. European scholar K. Qandīl was one of the last people who studied this issue. She, on the issue of determining the areas visited by al-Iṣṭakhri, studied and divided differently. Instead of large regions, as the aforementioned authors did, she identified specific places in the form of cities, etc. In her opinion, al-Iṣṭakhri visited to Mecca, Hijr, Madyan, Yanbu‘ and Waddān in Arabia; to al-Shām; From ‘Irāq to Basra and Kūfa; to Askar Mukrān and Ahvaz in Khuzistān; to Ray in Daylam; to Bukhārā in Maverannaḥr. Finally, she separated the territory between Arabia, Al-Sham and Maverannaḥr with a triangle as far-off edges visited by al-Iṣṭakhri, noted that all his trips were made inside this triangle 3. Above we noted that all researchers in determining the places visited by al-Iṣṭakhri were based solely on the information from Masālik almamālik, without referring to this information indicating a visit to one or 1 De Goeje, p. 49. Tagirjanow, p.. 374. 3 Kawthār, pp. 7-9. 2 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 18 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) another place critically. And when compared with the information given by the follower of al-Iṣṭakhri – Ibn Ḥawqal (died in 367/977), the book of Ibn Ḥawqal reveals many places word for word with al-Iṣṭakhri, including even those places that al-Iṣṭakhri says he "saw" himself . If we assume that al-Iṣṭakhri could also be rewritten by his predecessors, as was the case with Ibn Hawkal and importantly all the conclusions of the researchers concerning the visited places of al-Iṣṭakhri may turn out to be erroneous and mistake. These things forced us to re-examine this issue with a comparison of the information of al-Iṣṭakhri indicating visited places. At the same time, studies were carried out in the following directions: The information from "Masālik al-Mamālik", indicating the visit of alIṣṭakhri’s localities, has been determined. For this purpose, initially information was collected with turnovers as "saw", "heard", "when, was" in one or another locality; "They believed", "I became aware", etc. Each data indicating the journey of al-Iṣṭakhri of a particular locality was compared with the composition of Ibn Ḥawqal for the notion of dependence on the first and so our suspicion that al-Iṣṭakhri could be rewritten from other writings of the proprietors was justified; It was checked and compared the authorship of information with other sources. At the same time, a privilege was given to the writings of the authors who lived before al-Iṣṭakhri. In parallel, the determined information from the work was compared with other books on its denunciations or negations. Diyar al-‘Arab4. Al- Iṣṭakhri about al-Ḥaram Mecca says that he "did not see and did not hear that there is a fertile tree besides dates in it" 5. According to Ibn Ḥawqal, "in Mecca only those fertile woods that grow in deserts" 6. According to ‘Irām bin al-Aṣbagh al-Sulami (died 275/888) "There are no plants in the mountains of Mecca, except insignificant" 7. According to Ibn al-Faqīh (d. 280 / 893-336 / 947) "the inhabitants of Mecca only feed on imported fruits"8. From the above data, it can be concluded that they support al-Iṣṭakhri's information about the fertile trees of Mecca, and that the latter cites information that he himself found out by visiting this locality. All information about climates are taken from the book called “Masālik al-Mamālik”. Al-Iṣṭakhri, p. 17. 6 Ibn Ḥawqal, p. 25. 7 Al-Sulami, p. 8. 8 Ibn al-Faqīh, p. 17. 4 5 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 19 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) "There are no running water in Mecca. After I left there it turned out that it was held. It was brought to an end during the Emir of the Faithful Muqtadir "(born in 282 / 895-96, caliph in 295/908, died in 320/932) 9. According to Ibn Ḥawqal, "there is no running water in Mecca except from a spring that was dug by some of the greats and this work was carried through to the end during the Muqtadir" 10. This information indicates that al-Iṣṭakhri visited Mecca. The running water is connected with the name of the wife of the Caliph Hārūn al-Rashīd Zubayda, Umm al-‘Azīz bint Ja‘far (149 / 766-216 / 831). The moat was dug from the source of the Nu‘man Valley to the back of Mount ‘Arafa11. This work was continued in the future12. The reason for this is that the information associated with the Muqtadir is absent in other sources, we can assume that, at the head of this work was not the Caliph himself. Because, Ibn Ḥawqal also mentions the name of Muqtadir. Due to the fact that no information was found indicating the year of digging during the administration of the Muqtadir, it is not possible to determine the time of departure of al-Iṣṭakhri from Mecca. For more information about the "Robe of Zubeidah", see also Ibn Rusta (died 300/912)13. Al-Istahri describes Waddān, which is in the Ḥijāz, that during his visit to the area the viceroys were the descendants of Ja‘far Ibn Abū Tālib and they had bloodshed between the Ḥusayn family, afterwards this other kind of Banū Kharb came from Yemen and conquered the surrounding villages14. Ibn Ḥawqal borrows this information verbatim from al-Iṣṭakhri, only without a sentence "during my visit"15. We could not find information confirming this event from other sources, except that Yāqut al-Ḥamawi (574 / 1178-622 / 1229) repeating al-Iṣṭakhri's information about Waddān, says that there are Arabs from Yemen16. Waddān is a historical place in Saudi Arabia. It is located 12 km southeast of the city of Mastūra17. Describing al-Ḥijr (or Madā’in ṣāliḥ), located 1 day from Wādi alQurā (Wādi al-‘ūlā), says that it was a village in which the Samudians lived and that he saw the houses those were preserved from them18. Ibn Ḥawqal 9 Al-Iṣṭakhri , p. 17. Ibn Ḥawqal, p. 25. 11 Ḥāmid al-Qurashi, p. 8. 12 Ibn Ḍiyā’, p. 103. 13 Ibn Rustah, p. 56. 14 Al-Iṣṭakhri, p. 21. 15 Ibn Ḥawqal, pp. 28-29. 16 Yāqut al-Ḥamawi, V, p. 365. 17 To indicate the location of each locality in our time used information from the encyclopedia of Wikipedia. 18 Al-Iṣṭakhri, p. 19. 10 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 20 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) cites this information, referring to al-Iṣṭakhri - "Abu Isḥaq told me"19. The information of al-Iṣṭakhri about these houses is supported by the statements of the authors of Ibn al-Faqīh20, al-Bakri (405 / 1014-487 / 1094)21 and al-Mas‘ūdi (283 / 896-345 / 956). The information of al-Iṣṭakhri about the houses of the Samudians that "saw them similar to the present houses that are at the foot of the mountains" is reinforced by the words "their houses are similar to the houses of the present century" and alMas‘ūdi 22. These monuments have survived to our time. Wādi al-‘ūlā mountainous region of Ḥijāz. Describing Madyan, al-Iṣṭakhri cites information that there is a well there from which Moses watered the Shu‘ayba sheep, and that he saw a well closed and a house built above it 23. Ibn Ḥawqal cites this information, referring to al-Iṣṭakhri24. In the writings of al-Bakri and al-Ḥimyari (died 900/1495), information is added that "a house is built in front of the well and chandeliers are hung" 25. Madyan Shu‘ayb is in the province of Tabūk of Saudi Arabia. Al-Iṣṭakhri, speaking of seeing Mount Raḍawi, quotes a story related to it: "The person who visited the mountain gorges told me that according to the statement of the Kaysānies, Muḥammad ibn al-Ḥanafiyya ibn ‘Ali ibn Abu Ṭālib (died in 81 / 700- 701) is alive and is in this mountain "26. Ibn Ḥawqal, describing Yanbū‘ and Mount Raḍawi informs: "Aba Isḥaq told me that he had visited the mountain gorges"27. Ibn al-Wardi (691 / 1292-749 / 1349), referring to al-Sulami, gives information about Mount Raḍawi and Muḥammad ibn al-Ḥanafiyya28. But in Al-Sulami's book "Asmā’ jibāl Tihāma" ("Names of the Tihami Mountains") there is no information about Muḥammad ibn al-Ḥanafiyya, nevertheless he supports the information given by al-Iṣṭakhri about the mountains29. The information of al-Iṣṭakhri about Muḥammad ibn al-Ḥanafiyya coincides with the information of alMaqdīsi (died 355/965)30. Yanbū‘ is one of the provinces of Medina, on the shores of the Red Sea, the natural climate of Tihāma. Describing ṣiffīn, alIbn Ḥawqal, p. 27. Ibn al-Faqīh, p. 66. 21 Al-Bakri (b), p. 97. 22 Al-Mas‘ūdi (а), p. 33. 23 Al-Iṣṭakhri, p. 20. 24 Ibn Ḥawqal, p. 28. 25 Al-Bakri (b), pp. 419-420; Al-Ḥimyari, p. 526. 26 Al-Iṣṭakhri, p. 21. 27 Ibn Ḥawqal, p. 28. 28 Ibn al-Wardi, p. 282. 29 Al-Sulami, p. 1. 30 Al-Maqdīsi, V, p. 130; Al-Mas‘ūdi (а), p. 381. 19 20 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 21 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) Ișṭakhri mentions that in this area there was a battle between ‘Ali ibn Abu Ṭālib (-13 / 599-40 / 679) and Mu'awiya ibn Abi Sufyān (d. in 60/679) and that he saw this locality from far away 31. ṣiffīn (modern ṣafina) name of the village. It is located near the Euphrates river, in the province of Ḥammāt, in the east of Syria (al-Shām). This area is known in connection with the aforementioned battle. "Oman is a very hot country. As I learned that in the depths of the country from the sea was a little snow. I saw no one except the elderly who witnessed this phenomenon"32. Ibn Ḥawqal gives the same information as al-Iṣṭakhri33. Al-Idrīsi (492 / 1099-559 / 1164), the expression "in the depths" clarifies and supports in his own words that, in the mountain, there is insignificant snow at the top of Sharm (Shams) 34. And to date, in Mount Shams, at the highest point of Saltanat Oman, sometimes it snows. It is in the province of ad-Dākhila. K. Qandil does not include Oman in the list of locations visited by al-Iṣṭakhri. In our opinion, to find out that "he did not see anyone except the elderly who witnessed this phenomenon," he had visited this region. Diyār al-Maghrib. Al-Iṣṭakhri, describing the climate of al-Maghrib, notes that there is no "anbar" except Shantrīn in the Atlantic Ocean, and during his visit to alShām on the shores of the Mediterranean, he witnessed one phenomenon. "In Shantrīn at certain times of the year the animal of the sea is scratched about the coast stones and from it remains soft wool, not tarnished, of golden color. It happens in a small amount and valuable. It is collected to make clothes. During the day it glows in different colors. It is not released by the Umayyads and is exported only through a hidden path" 35. If you pay attention to the "‘anbar", found in the text, here it is not about the amber, which is used in perfumery. Since the text says that this animal's fur and sew clothes from it. The name is Abū-qalamūn, it turns out according to al-Muqaddasi (336 / 947-380 / 990)36. The description of the "‘anbar" alMuqaddasi leads, like al-Iṣṭakhri, but does not say that it is found in Shantrīn. Al-Qazvīni (605 / 1203-682 / 1283) mentions Abu-qalamūn not as an animal, but as a bird37. He counts the Abu qalamūn to the list of birds that live in Tinnīs of Egypt. In the composition of Murtaḍā al-Zubaydi 31 Al-Iṣṭakhri, p. 23. Ibid., p. 26. 33 Ibn Ḥawqal, p. 33. 34 Al-Idrīsi, p. 158. 35 Al-Iṣṭakhri, p. 42. 36 Al-Muqaddasi, pp. 240-241. 37 Al-Qazviniy, p, 178. 32 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 22 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) (1145 / 1732-1205 / 1790): "A bird of black color. Both legs and beak are red. In the gleam it lights in different colors. Not a bird of dung". The people called "abu-qalamūn", in another place: "Abu-qalamūn is one of the water birds. Lights in different colors like clothes "38. Fīrūz Ᾱbādi (died 1329/1414) describes this: "Abu-qalamun: Rum's clothing, shines in different colors"39. Ibn Ḥawqal in his work omits information about the "anbar". Due to disagreements in the sources about the mentioned alIṣṭakhri animal, we could not determine whether it was an animal or a bird. And from the above text of al-Iṣṭakhri there is an inaccuracy. Shantrīn is located in Portugal near the shores of the Atlantic Ocean. And the mentioned al-Iṣṭakhri case occurs in al-Shām on the shores of the Mediterranean. In connection with the above, we can not claim that alIṣṭakhri visited al-Maghrib. Diyar Misr. Al-Iṣṭakhri, describing a large stone building in Iṣṭakhr, says that it looks like a building he saw in Ba‘labek and Egypt40. Here we can assume that he is talking about pyramids. About pyramids, al-Iṣṭakhri says briefly: "The most truthful of all that I have learned, they are the graves of kings" 41. Describing the large building in Tinnīs, al-Iṣṭakhri notes that it represents the bodies of the dead laid one above the other, that they [the inhabitants of Tinnīs] from the time of Moses in the belief in the burial of the dead and says that he saw the remnants of kafan (rough material wrapping the dead) and skull42. Ibn Ḥawqal on this indicates that there is not one but two buildings there, but does not say that he saw them 43. It was not possible to find confirmatory information about the building in other sources. K. Qandīl did not take this information into account and did not bring Tinnīs to the list of places visited by al-Iṣṭakhri. The repetition of this information by Ibn Ḥawqal, who visited Egypt around 344/955, forces us to believe that al-Iṣṭakhri visited this area44. Tinnīs is in the province of Port Said Egypt. Arḍ al-Shām. Al-Iṣṭakhri, referring to the sort of date "incil" in Zughar, says that he did not see such sweet even in Irāq45. Ibn Ḥawqal gives this information 38 Al-Zubaydi, IV, p. 530. Fīrūz Ᾱbādī, p. 1151. 40 Al-Iṣṭakhri, p. 280. 41 Ibid., p. 51. 42 Ibid., pp. 53-54. 43 Ibn Ḥawqal, pp. 105-106. 44 The Encyclopedia of Islam, p. 787. 45 Al-Iṣṭakhri, p. 64. 39 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 23 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) completely as in al-Iṣṭakhri46. In other sources, there is no information confirming this information with the exception of al-Hamadāni, who says about this area that "Zughar is a town of dates and a sort of Zughari date from it" 47. Zughar is the name of a spring in the Jordan Valley. Al-Iṣṭakhri, describing a large stone building in Istakhr, says that it looks like the building he saw in Ba‘labak and Egypt48. Ba‘labak is a town 80 km northeast of Beirut. Remains of Roman churches built in the B.C. I-III centuries and they survived until today. Al-Irāq. Al-Iṣṭakhri, rejecting the information that during the Bilāl ibn Abu Burda, the number of rivers in Basra reached 120,000 and "although he saw several small rivers in [the distance of the canvas] of one arrow of the bow"49. This information is given by Ibn Ḥawqal completely50. More information is available on the rivers of Baṣra at Yāqūt51. Referring to the tomb of Caliph ‘Ali, al-Iṣṭakhri says that "he saw a stern shop in this area. And some argue that it is in two farsakhs, and that there are remnants of a bridge and a coffin"52. Ibn Ḥawqal gives this information in a more extended form, but does not say that he saw it 53. Khūzistān. From the information of al-Iṣṭakhri "I took a boat from ‘Askar Mukram to Ahwāz", it means that he traveled from ‘Askar Mukram to Ahvāz along the Al-Masruqān River (the present Kārūn)54. Ibn Ḥawqal exactly gives the same information 55. ‘Askar Mukram is located between the rivers Tustar (Shushtar) and Masruqān (Gargar). Ahvaz is a city located in the south of Iraān. Al-Iṣṭakhri reports that he saw a mountain and an ever burning fire in the province of Ᾱsak Khūzistān, which borders on Persia56. Ibn Ḥawqal also says that he saw this mountain, slightly changing the information of al-Iṣṭakhri57. Al-Mas‘ūdi also mentions the minaret in Ᾱsak with the rest of the minarets and says that "this fire is visible at night from a distance of 20 Ibn Ḥawqal, p. 125. Al-Ḥamādani, p. 245. 48 Al-Iṣṭakhri, p. 280. 49 Ibid., p. 80. 50 Ibn Ḥawqal, p. 159. 51 Yāqut al-Ḥamawi, IV, p. 254. 52 Al-Iṣṭakhri, p. 86. 53 Ibn Ḥawqal, p. 163. 54 Al-Iṣṭakhri, pp. 89-90. 55 Ibn Ḥawqal, p. 172. 56 Al-Iṣṭakhri , p. 92. 57 Ibn Ḥawqal, p. 175. 46 47 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 24 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) farsakhs"58. In another of his works he also says that fire is visible at night from a distance of 40 farsakhs 59. According to "Khudūd al-‘Alam": "The fire from the top of Ᾱsak mountain burns day and night" 60. Al-Idrīsi calls this mountain Azrawān61. Speaking of Al-Sousse (in Persian: Shūsh), al-Iṣṭakhri reports that there is a sort of lemon with a pleasant smell and that this has not been seen anywhere where citrus grows 62. In Ibn Ḥawqal, this information is given without mentioning what he saw 63. Al- Jāhiz (159 / 776-255 / 868) says that "a lemon is brought from Al-Sūs"64. In "Ḥudūd al‘Alam", a lemon with a pleasant smell is listed in the list of exported goods from Al-Sūs65. Bilād Fars. Al-Iṣṭakhri reports that there is a large stony building in Iṣṭakhr and the Persians consider it a temple of Suleiman ibn Daud and this building was built by the jinns, it is similar to the buildings he saw in Ba‘labak and Egypt66. Al-Qazvīni, borrowing from al-Mas‘ūdi, mentions that people consider Suleiman's temple to be the house of fire that existed in Iṣṭakhr, and that Suleiman locked the wind constantly blowing in that mountain 67. Iṣṭakhr is an ancient city in the province of Fārs. Reporting on the Shīrāz and the existing unit of measurement - mann, says that there is a double manna in circulation. The large is 1040 dirḥams. I have not seen or heard of any place in which manna is used with such a weight measurement except Ardabīl. Another sort is found in Baghdād, weighing 260 dirhams (812.5 g.)68. This manna is used throughout Fārs and in the major Muslim cities where I have visited"69. According to Yaqūt, one large rattle (= mann) 70 of Ardabīl is equal to 1040 dirhams71. About the rattle of Shīrāz there is information from alMuqaddasi72. The town of Ardabil is located in the north-west of Fārs, where the Qarasu River merges with the Araks River. Al-Mas‘ūdi (а), p. 28. Al-Mas‘ūdi (b), p. 61. 60 Ḥudud al-‘Ālam, p. 105. 61 Al-Idrīsi, p. 128. 62 Al-Iṣṭakhri, p. 93. 63 Ibn Ḥawqal, p. 175. 64 Al-Jāhiz, p. 33. 65 Ḥudud al-‘Ālam, p. 106. 66 Al-Iṣṭakhri , p. 280. 67 Al-Qazviniy, p. 58. 68 Hinz, p. 25. 69 Al-Iṣṭakhri, p. 156. 70 Hinz, p. 38. 71 Yaqūt al-Ḥamavi, I, p. 145. 72 Al-Muqaddasi, p. 452. 58 59 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 25 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) Ad-Dailam. Al-Istahri, citing the information about Mount Danbāvand, says that he "saw it from the city of Ray"73. Ibn Ḥawqal also cites this information in an Sedited form, claiming that he "saw"74. Al-Bakri's information about the sorcerer, locked in the mountain, coincides with the information given by al-Iṣṭakhri from the words of the inhabitants of that locality about the related ḍaḥḥāk and the collected sorcerers attached in it75. Al-Mas‘ūdi also mentions that the Persians claim that ḍaḥḥāk is in this mountain76. Maverannaḥr. Al-Iṣṭakhri mentions that he saw houses in Soghd with cannon at the 77 collar . Ibn Ḥawqal also says that he saw78. Yāqūt and al-Qazwīni give this information from al-Iṣṭakhri79. Al-Iṣṭakhri says that "I have not seen in any hotel, in the main roads, quarters or places where people gather, there was no cold water intended for travelers" 80. Ibn Ḥawqal gives this information in the name of "a man of trust"81. The fact that in Khurasan put cold water for travelers in jugs can be confirmed by the information of Ibn Asakir (499 / 1106-571 / 1176)82. Speaking about Soghd of Samarqand, al-Iṣṭakhri says that "he was walking along the banks of its running waters"83. Ibn Ḥawqal "had a stroll along the banks of its flowing waters" 84. Al-Muqaddasi, speaking of the flowing waters of Sābūr, compares it with Samarqand85. "When I was in Samarkand there was a conspiracy and the Kesh’s gate with iron tiles with an inscription on the Ḥimyari were burnt and this tile was lost"86. In the publication of the work of Ibn Ḥawqal we used this information word for word87. Ibn Ḥawqal learns of this inscription through Abu Bakr al-Dimashqi (died in 372/982)88. About this inscription, we could not find information from other sources. K. Qandīl in her studies did not 73 Al-Iṣṭakhri, p. 210. Ibn Ḥawqal, p. 271. 75 Al-Bakri (a), p. 558. 76 Al-Mas‘ūdi (а), p. 34. 77 Al-Iṣṭakhri, p. 289. 78 Ibn Ḥawqal, p. 338. 79 Yāqut al-Ḥamawi, V, p. 46; Al-Qazviniy, p. 229. 80 Al-Iṣṭakhri, p. 290. 81 Ibn Ḥawqal, p. 339. 82 Ibn Asākir, VII, p. 111. 83 Al-Iṣṭakhri, pp. 294-295. 84 Ibn Ḥawqal, p. 374. 85 Al-Muqaddasi, p. 424. 86 Al-Iṣṭakhri, p. 318. 87 Ibn Ḥawqal, p. 367. 88 Ad-Dimashki - scholar of the hadith, died in 372/982 in Bukhara. See: Ibn Asākir, VII, p. 33. 74 Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 26 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) use the information of al-Iṣṭakhri about the descriptions of Samarkand and Samarkand’s Soghd and believed that al-Iṣṭakhri visited only Bukhārā. The purity Maverannaḥr al-Iṣṭakhri says that "not seen or heard [any kind of city] until him in the Muslim world except Bukhara" 89. Ibn Ḥawqal, says that "never seen or heard in the Muslim world [nothing] more beautiful place than Bukhārā"90. Such an assessment of Bukhārā is not found in other sources. Based on the study of the areas suggested by the visited al-Iṣṭakhri and the analysis of information related to these areas in his work "Masalik al-Mamalik" we can draw the following conclusions: Ibn Ḥawqal added places to the book of al-Iṣṭakhri, in many of the places cited in his work al-Iṣṭakhri’s information without change, even those places where al-Iṣṭakhri stipulated that he had seen; Analysis and comparison of information extracted from "Masalik almamalik"of al-Iṣṭakhri showed that there is no hint that pointed to the direct relationship of the text with other works of authors who had written until al-Iṣṭakhri. The fact that al-Balkhi - the author of the works "ṣuwar alAqālīm", which formed the basis of the work of al-Iṣṭakhri was not a traveler gives us an opportunity to draw the conclusion that the information on all the places mentioned in the "Masālik al-mamālik " which directly indicates the visit of al-Iṣṭakhri, refers directly to the author of" Masālik al-Mamālik "and were not copied from the works of the predecessors; In cases where there is inaccuracy in the text, such as information related to a marine animal or "‘anbar", it can be a pass not only by the author, but also by the copyist. And it is impossible to say with certainty that al-Iṣṭakhri reached the shores of the Atlantic Ocean, as the Russian orientalists maintain; While other sources are silent about the building in Tinnīs, we believe it is possible to include Tinnīs in the list of locations visited by al-Iṣṭakhri. Since all the information given about Tinnis in Masālik al-Mamālik is not in doubt. All the areas mentioned in the article as visited by al-Iṣṭakhri can not be considered the final list of the places visited by him. We can confidently expand the range of journey of al-Iṣṭakhri than K. Qandīl determined. It is expanded by the following localities: in Arabia with Oman; In Egypt with Fustāt and the island of Tinnīs; In Maverannaḥr with Soghd, especially the 89 90 Al-Iṣṭakhri, p. 293. Ibn Ḥawqal, p. 396. Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 27 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) city of Samarqand. K. Qandīl specified the places inside the triangle, but they are not mentioned. It is Asur and As- ṣus in Khuzīstan; Istahr and Shiraz in Farsa; Comparison of some of the information from "Masālik al-Mamālik" gave us the concept of a method of defining works that served as the author's source for writing their work. Although the "Masālik al-Mamālik" began to be studied in Europe at the end of the 18th century, the question of determining the works that served as the source for writing the book has not yet been satisfactorily resolved. Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 28 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) References. 1. Al-Bakri (a) – Abū ‘Ubayd al-Bakrī, Mu‘jam mā ista‘jam, ed. Muṣṭafā al-Saqā, Beirut. 2. Al-Bakri (b) – Abū ‘Ubayd al-Bakri, Kitāb al-masālik wa-lmamālik, al-Dār al-‘arabiyya lil-kitāb, ed. A.P. Van Leeuwen, A. Ferre, 1992. 3. The Encyclopedia of Islam – Ibn Hawkal // The Encyclopedia of Islam, Leiden-London, Brill, 1986. 4. Fīrūz Ᾱbādī – Majd al-Dīn Muḥammad bin Ya‘qūb alFīrūz Ᾱbādī, al-Qāmūs al-muḥīt, ed. Muḥammad Na‘im al-‘Arqsūsi, Beirut, Mu’ssasa al-risāla, 2005. 5. 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M.J. de Goeje, Leiden, Brill, 1893. 24. Al-Muqaddasi – Shams al-Din Abū ‘Abd Allah Muḥammad bin Aḥmad bin Abū Bakr al-Bannā’ al-Shāmi alMuqaddasi al-ma‘rūf bi-l-Bashāri, Kitāb Aḥsan al-taqāsim fī ma‘rifa al-aqālīm, Leiden, Brill, 1877. 25. Al-Qazviniy – Zakariyā bin Muḥammad bin Maḥmūd alQazvīni, Ᾱthār al-bilād wa axbār al-‘ibād, Beirut, Dār ṣadr. 26. Al-Sulami – ‘Irām bin al-Aṣbagh al-Sulami, Asmā’ jibāl Tihāma wa jibāl Makka wa-l-Madīna wa mā fīhā min-l-qurā wa mā yanbutu ‘alayhā min-l-ashjār wa mā fīhā min-l-miyāh, King Saud University, № 915 ‫ ر‬38, www.al-mostafa.com. 27. Tagirjanow – Tagirjanow A.T. Opisaniye tajikskikh i persidskikh rukopisey. Moscow, 1957. 28. Yāqut al-Ḥamawi – Shihāb al-Dīn Abū ‘Abd Allah alḤamawi al-Rūmi al-Baghdādi, Mu‘jam al-buldan, Beirut, Dār al-fikr, vol(s) -5, 1977. Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 30 European Journal of Research № 7 (7), 2017 IMPACT FACTOR SJIF 4.4/ IFS 3, 8 ISSN 2521-3261 (Online) ISSN 2521-3253 (Print) 29. Al-Zubaydi – Sayyid Muhammad al-Murtaḍā al-Ḥusayni al-Zubaydi, Tāj al-‘arūs min jawahir al-qāmūs, ed. ‘Abd al-‘Alīm alṬaḥāwi, Maṭba‘a ḥukuma al-Kuwayt, vol. 4, 1987. Social science and humanities _________________________________ Vienna, Austria Khudayberganov R. 31