From Maldives to Sri Lanka: Ibn Battuta’s Pilgrimage to the Sacred Footprint of Adam
- Ibrahim Rasheed
- Mar 26
- 5 min read
Ibn Battuta’s Quest for Adam’s Peak: A Pilgrim’s Journey to Serendib
Ibn Battuta, a famous medieval traveler, visited the Maldives around 1342-1343, during the reign of Sultan Ahmed Shihabuddine, Khadijah was the eldest daughter of Sultan Omar I, who reigned from 1306 to 1340, part of the Theemuge Dynasty (1121–1388)
Ibn Battuta He married four women during his stay: the daughter of the vizier, a wealthy widow, and two slave girls, He served as the chief judge, a significant role that likely gave him influence in local affairs. Ibn Battuta's travelogue provides a unique glimpse into the cultural practices of the Maldives during Khadijah's reign. He noted that women, did not cover their bodies waist up, a practice that differed from other Muslim regions and reflected the Maldives' distinct cultural identity. His efforts to enforce covering, aligning with more orthodox Islamic practices, failed.
He departed from the Maldives to India, aiming to seek assistance from Indian Sultans to overthrow the Maldivian ruler. However, due to a gale and a shift in wind direction, the ship he was on had to dock in Ceylon. In Ceylon, he arrived in Puthalam, which was part of the Jaffna kingdom at the time. The king there assisted him in making a pilgrimage to Adam's Peak.
His visit to Sri Lanka after a sojourn in the Maldives stands out as a testament to his deep religious devotion and curiosity about the diverse cultures he encountered. His pilgrimage to Adam’s Peak, a sacred mountain venerated by Christians, Muslims, Hindus, and Buddhists alike, reflects not only his personal spiritual quest but also the rich tapestry of interfaith reverence that characterized the region during his time.
Ibn Battuta’s journey to this holy site offers a fascinating glimpse into the medieval world of travel, faith, and cross-cultural exchange.
After his travels through the Maldives, where he served as a qadi (judge) and immersed himself in the island’s Islamic society, Ibn Battuta set his sights on Sri Lanka, then known as Serendib. His primary motivation was to undertake a pilgrimage to Adam’s Peak, a towering mountain revered by Muslims as the resting place of a footprint believed to belong to Adam, the first man and prophet in Islamic tradition.
This belief stemmed from Islamic lore that Adam, after being expelled from Paradise, landed on Earth at this very spot, leaving an indelible mark on the rock near the summit. For Ibn Battuta, a devout Muslim, visiting such a site was an act of profound spiritual significance, aligning with his broader mission to explore and honor the sacred places of his faith.
Adam’s Peak, however, was not solely a Muslim holy site. The mountain held deep religious importance for Hindus and Buddhists as well, each attributing the footprint to their own divine figures. Hindus associated it with the Shiva, while Buddhists believed it to be the imprint of the Buddha. This convergence of reverence made Adam’s Peak a unique symbol of religious pluralism, where pilgrims from different traditions ascended the same rugged paths to pay homage to their respective beliefs. The depression in the rock, described as resembling a massive footprint, became a focal point of veneration, its ambiguity allowing it to transcend sectarian boundaries. Ibn Battuta’s account of his pilgrimage thus highlights not only his own faith but also the shared sanctity that defined the mountain’s cultural landscape.
Ibn Battuta’s journey to Adam’s Peak began when he landed in the northern Sri Lankan kingdom of Jaffna, a Tamil-ruled region known for its maritime connections and cosmopolitan character. The king of Jaffna, likely a Hindu ruler familiar with the diverse pilgrims who visited his lands, extended his hospitality and assistance to Ibn Battuta. This support was crucial, as the journey to Adam’s Peak was arduous, requiring travel through dense jungles, steep inclines, and unfamiliar terrain. The king’s aid underscores the interconnectedness of medieval rulers with the religious and economic networks of their time. By facilitating Ibn Battuta’s pilgrimage, the king not only honored a distinguished Muslim traveler but also reinforced Jaffna’s role as a gateway to one of the Indian Ocean’s most revered spiritual destinations.
The pilgrimage itself was no small feat. Ibn Battuta described the challenging ascent, which involved climbing chains fastened to the mountainside to reach the summit. His determination to reach the footprint of Adam reflects the physical and spiritual endurance that characterized his travels. Upon reaching the top, he would have encountered the rock formation that had drawn pilgrims for centuries—a natural wonder imbued with layers of meaning. For Ibn Battuta, this moment was a culmination of his journey, a chance to stand where he believed Adam had once stood, connecting him to the origins of humanity and the divine narrative of his faith.
Beyond its religious significance, Ibn Battuta’s visit to Adam’s Peak offers insight into his broader worldview. His writings reveal a man who was not only a pilgrim but also an observer of the world around him. He noted the natural beauty of Sri Lanka, its lush landscapes, and the customs of its people, blending his spiritual reflections with ethnographic detail. His interactions with the king of Jaffna and the diverse pilgrims he likely encountered along the way illustrate his ability to navigate and appreciate the complexities of a multicultural society. In this sense, his pilgrimage was as much a journey of discovery as it was an act of devotion.
Ibn Battuta traveled through the hilly region to Adam's Peak, noting the abundance of gems. He then headed south to Dondra, where he found a Hindu temple with a gold statue adorned with large ruby eyes. This temple might be the one mentioned in Admiral Zheng He's inscription and later destroyed by the Portuguese. He continued to Galle, Colombo, and back to Puttalam, before sailing to the Tamil Nadu coast.
Ibn Battuta’s pilgrimage to Adam’s Peak after visiting the Maldives epitomizes his life of faith, exploration, and global engagement. Aided by the king of Jaffna, he crossed Sri Lanka to reach a mountain revered by Muslims, Hindus, and Buddhists. The summit's footprint symbolizes divine presence and universal spirituality, reflecting the cultural bridges Ibn Battuta built during his travels. His journey to Adam’s Peak is a significant chapter in his legacy, showcasing how his sacred quest connected diverse cultures and continents in the medieval world.
Sources
Ibn Battuta, the renowned Moroccan traveler of the 14th century, made a significant mark on Maldives history during his visit in 1344 CE. He arrived in the Maldives after escaping political turmoil in India and served as a judge under the Sultan of the Maldives. His stay was marked by cultural exchanges and his observations of the island's unique practices, including its Islamic traditions and the role of women in society. Ibn Battuta documented the Maldives' conversion to Islam, attributing it to the efforts of Abu al-Barakat Yusuf al-Barbari, a Moroccan missionary. His writings provide valuable insights into the Maldives' transition from Buddhism to Islam and its integration into the broader Islamic world.