Akademik Veri Yönetim Sistemi
DINBILIMLERI AKADEMIK ARASTIRMA DERGISI-JOURNAL OF ACADEMIC RESEARCH IN RELIGIOUS SCIENCES, cilt.25, sa.1, ss.193-234, 2025 (ESCI, TRDizin)
This article lays the foundation for an in-depth examination of the concept of rihla (scholarly travel) within the science of hadith, focusing on several crucial questions. It investigates the role of rihla in rijal literature, exploring in which works it became a key element and from which period onward. Additionally, the article examines how classical scholars identified an individual's rihla and how modern tools and methodologies can help build upon this historical approach. The article defines "the centrality of scholarly travels in biographical writing" as not just the mention of rihla in passing but as a deliberate focus by the author on the subject of an individual's travel. When sources are reviewed with this specific lens, it becomes clear that rihla emerged as a central feature of biographical writing in the late 3rd/9th century and early 4th/10th century. Key examples include the introduction of al-Jarh wa'l-ta`dil by Ibn Abi Hatim (d. 277/890) and the more detailed accounts found in Tabaqat `Ulama' Ifriqiyya, a regional history written by Abu'l-'Arab Muhammad b. Ahmad b. Tamim (d. 333/945). Another example is the work of Muhammad b. Harith al-Khushani (d. 361/971), whose account of Andalusian rijal devotes significant space to explicitly stating whether narrators undertook rihlas, highlighting the prominence of scholarly travel in that region's biographical works. This trend continued with Ibn al-Faradi (d. 403/1013) in Tarikh 'Ulama al-Andalus. Similarly, in the East, Tarikh Naysabur by al-Hakim al-Naysaburi (d. 405/1015) also reflects a focus on rihla, as inferred from later references to it. Collectively, these works show that during this period, rihla became a defining feature in biographical writings, with scholars closely examining whether individuals had undertaken scholarly journeys. A significant observation is that many of these works were authored in regions far from the central Islamic lands, either in the far East or West. This geographic distance likely made these scholars more attuned to recording details of rihla. The tradition continued in later city histories such as Tarikh Baghdad by al-Khatib al-Baghdadi (d. 463/1071) and Tarikh Dimashq by Ibn Asakir (d. 571/1176), where rihla information was incorporated into the biographical entries. In the later period (muta'akhkhirun), al Dhahabi's meticulous attention to identifying rihlas stands out. His significance lies in several factors: he recorded instances of rihlas by transmitters previously not noted for scholarly travels, provided commentary on earlier scholars' views on rihlas, and introduced new terms like rihla shasi`a and akthara al-tatwaf, thus enriching the vocabulary for discussing rihlas. The article further explores how rijal scholars determined whether an individual had undertaken a rihla. The most straight-forward method was by direct or indirect information from the scholar themselves or their students regarding their travels. Some scholars explicitly mentioned the locations they visited, while others did so indirectly through their jarh wa ta'dil evaluations or biographical descriptions. The use of isnad to determine rihlas is particularly striking. For instance, al-Khatib al-Baghdadi mentions, "Sahl b. Bahr narrated to us from Muhammad b. Ishaq al-Sulami in Baghdad," confirming that Muhammad b. Ishaq had been in Baghdad. Additionally, scholars like alDhahabi often inferred rihlas by analyzing the list of a scholar's teachers. For example, al-Dhahabi deduces that Mis'ar b. Kidam (d. 153/770 or 155/772) did not undertake a rihla based on the predominance of his hadiths from his locality, except those from Qatada, suggesting that Mis'ar had traveled to him. Despite the reliance on teachers to determine rihlas, this method was not without its flaws. Some scholars attempted to deduce rihlas from a single teacher, a method later criticized by other scholars. Occasionally, rihlas were inferred from a narrator's students rather than their teachers, though these instances were less common. Classical scholars could easily determine a person's travels by referencing their teachers, whose biographical details were often retained in memory. However, contemporary scholars can leverage modern tools such as the humanities and artificial intelligence to analyze these details. For example, the Humanities could be designed to recognize terms like bi-Makka and highlight expressions such as sami'a bi-Makka, facilitating analysis. Researchers can also use programs like Jawami al-Kalim and Khadim al-Haramayn to identify geographic locations of teachers. However, caution is necessary when using these tools, as they may produce inaccurate results. For instance, assuming that a narrator traveled to Egypt solely based on the transmission of a few hadiths from Egyptian teachers may lead to false conclusions. It is important to cross-verify these findings with reliable sources to ensure accuracy. In classical works, such as those by al-Dhahabi, the statement that an individual "did not undertake a rihla" could imply that students traveled to the scholar rather than the scholar traveling. Understanding the intended meaning of such statements is essential for accurate interpretation. For instance, narrators whom al-Dhahabi claimed "did not undertake a rihla" were sometimes appointed as judges, participated in military campaigns, or traveled as teachers. A similar principle applies to city histories. For example, if a person is not mentioned in Tarikh Baghdad, it does not conclusively prove that they never visited Baghdad, as al-Khatib included primarily those who transmitted knowledge in the city. Therefore, one must always consider the specific aims and criteria of such works in interpreting these claims. In conclusion, the article underscores the central role of rihla in the biographical writings of classical Islamic scholars, highlighting its importance in understanding scholarly networks and the transmission of knowledge. Modern tools and methodologies offer new opportunities for analyzing rihla data, although they require careful application and verification.