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Setelah pulang dari pengembaraan ke kampung halamannya pada 1354, atas anjuran Sultan Maroko dari [[Banu Marin|Bani Marin]] yang bernama [[Abu Inan Faris]], Ibnu Batutah meriwayatkan petualangan-petualangannya kepada [[Ibnu Juzay]], seorang alim yang pernah ia jumpai di Granada. Catatan riwayat ini adalah satu-satunya sumber keterangan mengenai petualangan-petualangan Ibnu Batutah. Judul lengkap dari naskah yang disusun oleh Ibnu Juzay ini adalah ''Hadiah Bagi Para Pemerhati Negeri-Negeri Aneh dan Pengalaman-Pengalaman Ajaib'' ({{lang-ar|تحفة النظار في غرائب الأمصار وعجائب الأسفار}}, ''Tuḥfatun Nuẓẓār fī Gharāʾibil Amṣār wa ʿAjāʾibil Asfār''),<ref name="M-S hlm. ix"/>{{efn|Sejarawan Amerika, Ross E. Dunn menerjemahkannya dengan kalimat yang agak kaku sebagai ''Hadiah Bagi Para Pengamat Keganjilan-Keganjilan Kota-Kota Besar dan Keajaiban-Keajaiban yang Dialami Dalam Pengembaraan''.<ref>hlm. 310</ref>}} namun seringkali hanya disebut ''Lawatan'' ({{lang-ar|الرحلة}}, ''Ar-Rihlah''),<ref name="9–10 Jld. 1"/> mengacu pada salah satu [[rihlah|bentuk baku dari karya tulis dalam sastra Arab]].
Tidak ada indikasi bahwa Ibnu Batutah mencatat peristiwasendiri pengalaman-peristiwa yang dialaminyapengalaman selama dua puluh sembilan tahun bertualang.{{efn|Meskipun ia pernah meriwayatkan bahwa beberapa catatannya hilang dirampok orang<ref name=Picador>{{cite book|last1=Battutah|first1=Ibn|title=The Travels of Ibn Battutah|date=2002|publisher=Picador|location=London|isbn=9780330418799|pages=141}}</ref>}} Manakala meriwayatkan kembali petualangan-petualangannya untuk dicatat oleh Ibnu Juzay, Ibnu Batutah hanya mengandalkan ingatannya dan naskah-naskah yang dihasilkan oleh para pengelana terdahulu. Ibnu Juzay tidak menyebutkan sumber-sumber rujukannya, dan menyajikan sejumlah keterangan yang dikutip dari naskah-naskah lain sebagai keterangan langsung dari Ibnu Batutah sendiri. Manakala menuliskan uraian tentang Damaskus, Mekah, Madinah, dan beberapa tempat lain di Timur Tengah, ia jelas-jelas menyalin ayat-ayat dari catatan pengelana [[Andalusia]], [[Ibnu Jubair]], yang ditulis lebih dari 150 tahun sebelumnya.<ref>{{Harvnb |Dunn|2005|pp=313–314}}; {{harvnb|Mattock|1981}}</ref> Demikian pula sebagian besar uraian Ibnu Juzay tentang tempat-tempat di Palestina sebenarnya disalin dari catatan seorang pengelana abad ke-13 yang bernama [[Muhammad al-Abdari al-Hihi|Muhammad Al-Abdari]].<ref>{{Harvnb |Dunn|2005|pp=63–64}}; {{Harvnb|Elad|1987}}</ref><!--
[[OrientalKajian studiesoriental|Para pengkaji]] tidak percaya bahwa Ibnu Batutah benar-benar pernah berkunjung ke tempat-tempat yang diriwayatkannya. andMereka argueberpendapat thatbahwa inIbnu orderBatutah tomengandalkan providekabar aangin comprehensivedan descriptionmengutip ofriwayat-riwayat placesperjalanan inpara thepetualang Muslimterdahulu world,dalam hemenyajikan reliedgambaran onkomprehensif hearsaydari evidencetempat-tempat anddi madeDunia use of accounts by earlier travellersIslam. ForSebagai examplecontoh, itsangat ismustahil consideredIbnu veryBatutah unlikelypernah thatmelakukan Ibnperjalanan Battuta made a trip up thememudiki [[Sungai Volga River]] fromdari [[Sarai-Berke (kota)|NewKota Sarai Baru]] to visitmenuju [[BolgharBolgar]],<ref>{{Harvnb |Dunn|2005|p=179}}; {{Harvnb|Janicsek|1929}}</ref> anddan theresejumlah areperjalanan seriouslain doubtsyang aboutia ariwayatkan numbersangat ofdiragukan otherkebenarannya, journeysmisalnya suchperjalanan as his trip toke [[Sana'a|Kota inSana]] di YemenYaman,<ref>{{Harvnb |Dunn|2005|p=134 Note 17}}</ref> his journey from [[Balkh]] to [[Bistam]] in [[Greater Khorasan|Khorasan]]<ref>{{Harvnb |Dunn|2005|p=180 NoteKeterangan 23}}</ref> and hisdan tripperjalanan aroundkeliling Anatolia.<ref>{{Harvnb |Dunn|2005|p=157 Note 13}}</ref> IbnRiwayat Battuta'sIbnu claimBatutah thattentang aseorang tokoh [[MaghrebisOrang Magribi|MaghrebianMagribi]] calledbernama "Abu'l Al-Barakat theSi Orang Berber" convertedyang themenyebarkan Maldives toagama Islam isdi contradictedMaladewa bybertentangan andengan entirelyriwayat differentdalam story"Tarikh", whichcatatan sayssejarah thatresmi theMaladewa, bahwasanya [[Islam indi the MaldivesMaladewa|Maldivesmasyarakat wereMaladewa converted tomasuk Islam]] aftersetelah miraclesmenyaksikan weremukjizat performedyang bydiperbuat aoleh seorang tokoh [[Tabriz]]i namedyang bernama Maulana ShaikhSyekh Yusuf Shams-ud-din according to the Tarikh, the official history of the MaldivesSyamsudin.<ref name="Visweswaran2011">{{cite book|author=Kamala Visweswaran|title=Perspectives on Modern South Asia: A Reader in Culture, History, and Representation|url=https://books.google.com/books?id=m-EYXNnvMugC&pg=PA164&dq=candles+ships+jinn&hl=en&sa=X&ved=0ahUKEwjUl5DJyuPOAhUGXR4KHZmrBLEQ6AEIPTAG#v=onepage&q=candles%20ships%20jinn&f=false|date=6 MayMei 2011|publisher=John Wiley & Sons|isbn=978-1-4051-0062-5|pages=164–|deadurl=no|archiveurl=https://web.archive.org/web/20170119120452/https://books.google.com/books?id=m-EYXNnvMugC&pg=PA164&dq=candles+ships+jinn&hl=en&sa=X&ved=0ahUKEwjUl5DJyuPOAhUGXR4KHZmrBLEQ6AEIPTAG#v=onepage&q=candles%20ships%20jinn&f=false|archivedate=19 JanuaryJanuari 2017|df=dmy-all}}</ref> SomeBeberapa scholarspengkaji havejuga alsotelah questionedmempertanyakan whetherapakah heia reallybenar-benar visitedpernah berkunjung ke ChinaTiongkok.<ref>{{Harvnb |Dunn|2005|pp=253 and 262 NoteKeterangan 20}}</ref> IbnSeluruh Battutapengalaman maydan havepenggambaran plagiarizedtentang entireNegeri sectionsTiongkok ofmungkin hissaja descriptionsdijiplak ofIbnu ChinaBatutah lifteddari from works bykarya-karya otherpujangga authorslain likeseperti "MasalikMasalikul al-absarAbsar fi mamalikMamalikul al-amsarAmsar" bykarya [[ShihabSyihab alAl-Umari]], karya tulis [[Sulaiman alAl-Tajir]], anddan possiblymungkin frompula dari karya-karya [[Ata-Malik JuvayniJuwaini|Al Juwayni-Juwaini]], [[Rashid-al-Din Hamadani|Rashid al dinRasyidudin]], anddan andari salah satu [[AlexanderRomansa romanceAleksander|hikayat Aleksander Agung]]. andSelain Ibnitu, Battutariwayat andIbnu Batutah dan catatan perjalanan Marco Polo's writingsmemiliki sharekemiripan extremelybagian sectionsdan and themestema, andbahkan somebeberapa ofulasannya thepun samemirip. commentary,Agaknya itmustahil ispula alsobahwasanya unlikelyada thatseorang thetokoh 3rddengan Caliphnama [[Uthmanyang ibnpersis Affan]]sama haddengan someonenama withkhalifah theketiga, exactyakni identical[[Utsman namebin inAffan]], Chinapernah whobertemu wasdengan encounteredIbnu byBatutah, Ibnsebagaimana Battutayang diriwayatkannya.<ref name="ElgerKöse2010">{{cite book|author1=Ralf Elger|author2=Yavuz Köse|title=Many Ways of Speaking about the Self: Middle Eastern Ego-documents in Arabic, Persian, and Turkish (14th-20th Century)|url=https://books.google.com/books?id=7xMDvp2ypVcC&pg=PA79#v=onepage&q&f=false|year=2010|publisher=Otto Harrassowitz Verlag|isbn=978-3-447-06250-3|pages=79–82|deadurl=no|archiveurl=https://web.archive.org/web/20171211081104/https://books.google.com/books?id=7xMDvp2ypVcC&pg=PA79#v=onepage&q&f=false|archivedate=11 DecemberDesember 2017|df=dmy-all}}</ref> However,Namun evenandaikata iftidak thesepenuhnya ''Rihla''disusun isberdasarkan notpengalaman fullypribadi basedIbnu onBatutah, what''Ar-Rihlah'' itsmemuat authorcatatan-catatan personallypenting witnessed,mengenai itkeadaan providesdunia anpada importantabad accountke-14. ofIbnu muchBatutah ofpernah themenikmati 14thlayanan budak-centurybudak world.pemuas Sexsyahwat, slavesmisalnya wereketika usedia bymasih Ibntinggal Battuta such as indi Delhi.<ref name="Gordon2009">{{cite book|author=Stewart Gordon|title=When Asia was the World|url=https://books.google.com/books?id=sSn_AgAAQBAJ&pg=PA114&dq=battuta+slave+girl+damascus&hl=en&sa=X&ved=0ahUKEwjOvaee78zQAhVE4oMKHdA6B7wQ6AEILzAD|year=2009|publisher=Perseus Books Group|isbn=978-0-306-81739-7|pages=114–}}</ref><ref name=Picador/>{{rp|111-113,137,141,238}} HeIa weddedpernah andmenikahi divorceddan womenmenceraikan andsejumlah hadperempuan, childrenserta tomenghasilkan sexketurunan slavesdengan inbudak-budak pemuas syahwat di Malabar, Delhi, anddan Bukhara.<ref name="Pearson2003">{{cite book|author=Michael N. Pearson|title=The Indian Ocean|url=https://books.google.com/books?id=deL2XkY8YeoC&pg=PT133&dq=battuta+slave+girl+damascus&hl=en&sa=X&ved=0ahUKEwj6293jxc3QAhVGQCYKHYhNBag4ChDoAQghMAE|date=2 September 2003|publisher=Routledge|isbn=978-1-134-60959-8|pages=}}</ref> IbnIbnu Battutabatutah insultedmencela Greeksorang-orang Yunani assebagai "enemies ofmusuh Allah", drunkards"pemabuk", anddan "swinepemakan eatersbabi", whilenamun atketika theberada samedi timeEfesus, inia Ephesusjustru hemembeli purchaseddan andmeniduri usedseorang agadis GreekYunani, girlsalah whoseorang wasdari onesekian ofbanyak hisbudak manypemuas slavesyahwat girlsmiliknya inyang histersebar "harem"di throughseluruh ByzantiumBizantium, Khorasan, AfricaAfrika, anddan PalestinePalestina.<ref name="Dalrymple2003">{{cite book|author=William Dalrymple|title=City of Djinns: A Year in Delhi|url=https://books.google.com/books?id=GVvUJVmVr8kC&printsec=frontcover&dq=battuta+slave+girl+damascus&hl=en&sa=X&ved=0ahUKEwiu6bPHys3QAhVDSyYKHZPgAQU4FBDoAQhKMAg|date=25 MarchMaret 2003|publisher=Penguin Publishing Group|isbn=978-1-101-12701-8}}</ref> ItDua wasdasawarsa twotelah decadesberlalu beforesebelum heia againkembali returneddan tomenelisik findkhabar outtentang whatsalah happenedseorang toistri onebeserta ofanaknya his wives and child indi DamascusDamaskus.<ref name="Hammer1999">{{cite book|author=Kate S. Hammer|title=The Role of Women in Ibn Battuta's Rihla|url=https://books.google.com/books?id=KTceAQAAMAAJ&q=battuta+slave+girl+damascus&dq=battuta+slave+girl+damascus&hl=en&sa=X&ved=0ahUKEwj6293jxc3QAhVGQCYKHYhNBag4ChDoAQgnMAI|year=1999|publisher=Indiana University|page=45}}</ref>
Ibnu Batutah seringkali mengalami [[kejutan budaya|guncangan budaya]] di negeri-negeri yang ia kunjungi, manakala adat-istiadat dari masyarakat pribumi yang baru saja masuk Islam tidak selaras dengan latar belakang Muslim ortodoks yang ia miliki. Ketika berada di tengah-tengah masyarakat Turki dan Mongol, ia takjub melihat kebebasan dan penghormatan yang dinikmati kaum perempuan. Ia mengungkapkan pendapatnya dalam ''Ar-Rihlah'' bahwa jika orang melihat sepasang suami istri Turki di sebuah bazar, maka orang itu akan menyangka bahwa si lelaki adalah pelayan si perempuan, namun sesungguhnya lelaki itu adalah suaminya.<ref>{{harvnb|Gibb|1958|pp=480–481}}; {{harvnb|Dunn|2005|p=168}}</ref> Ia juga merasa bahwa bahwa cara berbusana di Maladewa dan beberapa kawasan [[Afrika sub-Sahara|Sub-Sahara]] di Afrika terlalu terbuka.
Ibn Battuta often experienced [[culture shock]] in regions he visited where the local customs of recently converted peoples did not fit in with his orthodox Muslim background. Among the Turks and Mongols, he was astonished at the freedom and respect enjoyed by women and remarked that on seeing a Turkish couple in a bazaar one might assume that the man was the woman's servant when he was in fact her husband.<ref>{{harvnb|Gibb|1958|pp=480–481}}; {{harvnb|Dunn|2005|p=168}}</ref> He also felt that dress customs in the Maldives, and some [[Sub-Saharan Africa|sub-Saharan]] regions in Africa were too revealing.
LittleSedikit isyang knowndiketahui aboutorang Ibntentang Battuta'sriwayat lifehidup afterIbnu completionBatutah of hisseusai ''RihlaAr-Rihlah'' inrampung ditulis pada 1355. He wasIa appointeddiangkat amenjadi judgekadi indi MoroccoMaroko, anddan diedwafat inpada 1368 oratau 1369.<ref>{{Harvnb|Gibb|1958|pp=ix-x VolJld. 1}}; {{Harvnb|Dunn|2005|p=318}}</ref>
IbnKarya Battuta'stulis workIbnu wasBatutah unknownbaru outsidedikenal thedi Muslimluar worldDunia untilIslam thepada beginningpermulaan ofabad theke-19, 19thmanakala century,pengelana whensekaligus thepenjelajah GermanJerman traveller-exploreryang bernama [[Ulrich Jasper Seetzen]] (1767–1811) acquiredmendapatkan asekumpulan collectionnaskah ofdi manuscriptsTimur inTengah, thedi Middleantaranya East,terdapat amongsejilid whichnaskah was asepanjang 94-page volumehalaman containingberisi ansalah abridgedsatu versionversi ofringkas Ibndari Juzayy'skarya text.tulis Threeyang extractsdisusun wereoleh publishedIbnu inJuzay. 1818Tiga bysaduran thediterbitkan Germanpada orientalist1818 oleh orientalis Jerman, [[Johann Gottfried Ludwig Kosegarten|Johann Kosegarten]].<ref>{{harvnb|Defrémery|Sanguinetti|1853|loc=VolJld. 1 [https://books.google.com/books?id=mdQOAAAAQAAJ&pg=PR13 phlmn. xiii-xiv]}}; {{harvnb|Kosegarten|1818}}.</ref> ASaduran fourthkeempat extractditerbitkan wassetahun published the following yearkemudian.{{sfn|Apetz|1819}} FrenchPara scholarspengkaji werePerancis alertedmengetahui tokabar thetentang initialpenerbitan publicationperdana byini amelalui lengthyulasan reviewbedah publishedbuku inyang thedimuat panjang lebar dalam ''[[Journal des sçavans|Journal de Savants]]'' byoleh theorientalis orientalistPerancis, [[Silvestre de Sacy]].{{sfn|de Sacy|1820}}
ThreeTiga copiesnaskah ofsalinan another''Ar-Rihlah'' abridgedversi manuscriptringkas weredidapatkan acquiredoleh by thepengelana Swiss traveller, [[Johann Ludwig Burckhardt|Johann Burckhardt]], anddan bequeatheddihibahkan tokepada the University ofUniversitas Cambridge. HeJohann gaveBurckhardt amenulis briefsebuah overviewpengantar ofsingkat theirmengenai contentisi innaskah-naskah aitu bookdalam publishedsebuah posthumouslybuku inyang baru terbit pada 1819, sesudah ia wafat.<ref>{{harvnb|Burckhardt|1819|pp=[https://archive.org/stream/travelsinnubia00burcgoog#page/n637/mode/1up 533–537 NoteKeterangan 82]}}; {{harvnb|Defrémery|Sanguinetti|1853|loc=VolJld. 1 [https://books.google.com/books?id=mdQOAAAAQAAJ&pg=PR16 phlm. xvi]}}</ref> TheNaskah Arabic''Ar-Rihlah'' textdalam wasbahasa translatedArab intoditerjemahkan Englishke bydalam thebahasa orientalistInggris oleh orientalis [[Samuel Lee (linguistahli bahasa)|Samuel Lee]], anddan publishedditerbitkan indi London inpada 1829.{{sfn|Lee|1829}}<!--
InPada theera 1830s1830-an, duringsemasa thependudukan FrenchPerancis occupationdi of AlgeriaAljazair, the [[Bibliothèque nationale de France|Bibliothèque Nationale]] (BNF) in [[Paris]] acquired five manuscripts of Ibn Battuta's travels, in which two were complete.{{efn|Neither de Slane's 19th century catalogue{{sfn|de Slane|1883–1895|p=[http://gallica.bnf.fr/ark:/12148/bpt6k209467t/f407.image 401]}} nor the modern online equivalent provide any information on the provenance of the manuscripts.<ref>{{harvnb|MS Arabe 2287}}; {{harvnb|MS Arabe 2288}}; {{harvnb|MS Arabe 2289}}; {{harvnb|MS Arabe 2290}}; {{harvnb|MS Arabe 2291}}.</ref> Dunn states that all five manuscripts were "found in Algeria"{{sfn|Dunn|2005|p=4}} but in their introduction Defrémery and Sanguinetti mention that the BNF had acquired one manuscript (MS Supplément arabe 909/Arabe 2287) from M. Delaporte, a former French consul to Morocco.{{sfn|Defrémery|Sanguinetti|1853|loc=Vol. 1 [https://books.google.com/books?id=mdQOAAAAQAAJ&pg=PR23 pp. xxiii]}}}} One manuscript containing just the second part of the work is dated 1356 and is believed to be Ibn Juzayy's autograph.<ref>{{harvnb|de Slane|1843b}}; {{harvnb|MS Arabe 2291}}</ref> The BNF manuscripts were used in 1843 by the Irish-French orientalist [[Baron de Slane]] to produce a translation into French of Ibn Battuta's visit to the Sudan.{{sfn|de Slane|1843a}} They were also studied by the French scholars [[Charles Defrémery]] and Beniamino Sanguinetti. Beginning in 1853 they published a series of four volumes containing a [[critical edition]] of the Arabic text together with a translation into French.<ref>{{harvnb |Defrémery|Sanguinetti|1853}}; {{harvnb|Defrémery|Sanguinetti|1854}}; {{harvnb|Defrémery|Sanguinetti|1855}}; {{harvnb|Defrémery|Sanguinetti|1858}}</ref> In their introduction Defrémery and Sanguinetti praised Lee's annotations but were critical of his translation which they claimed lacked precision, even in straightforward passages.{{efn|French: "''La version de M. Lee manque quelquefois d'exactitude, même dans des passage fort simples et très-faciles.''"{{sfn|Defrémery|Sanguinetti|1853|loc=Vol. 1 [https://books.google.com/books?id=mdQOAAAAQAAJ&pg=PR17 p. xvii]}}}}
Pada 1929, tepat seabad sesudah penerbitan terjemahan karya Lee, sejarawan dan orientalis [[Hamilton Alexander Rosskeen Gibb|Hamilton Gibb]] menerbitkan sebuah English translation of selected portions of Defrémery and Sanguinetti's Arabic text.{{sfn|Gibb|1929}} Hamilton Gibb had proposed to the [[Hakluyt Society]] in 1922 that he should prepare an annotated translation of the entire ''Rihla'' into English.{{sfn|Gibb|Beckingham|1994|p=ix}} His intention was to divide the translated text into four volumes, each volume corresponding to one of the volumes published by Defrémery and Sanguinetti. The first volume was not published until 1958.{{sfn|Gibb|1958}} Hamilton Gibb died in 1971, having completed the first three volumes. The fourth volume was prepared by Charles Beckingham and published in 1994.{{sfn|Gibb|Beckingham|1994}} Defrémery and Sanguinetti's printed text has now been translated into number of other languages.-->
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