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Conceptual and Dogmatic Foundations of the “Rihla” Phenomenon in Islam
The article reveals the conceptual and dogmatic foundations of the phenomenon of "rihla", widespread in the medieval Arab-Muslim culture and religion.
It is noted that the tradition of rihla should be considered in the context of kataphatic practice, although the Koran literally mentions it only once and as successful trading trips to Yemen and Syria. The significance of this practice in Islamic culture is explained by the existence in Islamic doctrine of two concepts that are internally intertwined, but at the same time remain relatively independent: the concept of knowledge and the concept of travel, together explaining the proselytizing potential of Islam. The first among the Arabs originally developed from a simple recognition of roadside signs, and the accumulation of knowledge itself was linked to the collection of travel data; the second concept is the most poorly developed in religious studies and requires a deeper understanding in the framework of a separate study.
A discussion of the problem unfolds in the context of mentioning the phenomenon directly in the dogmatic sources themselves, in the Koran and hadiths, through the derivation of the role of knowledge in Islamic dogma. Knowledge and cognition here
acquire a slightly different aspect: as a stratification criterion along with faith; endowing a person with knowledge with some superior moral characteristics; ethical and applied nature of the cognitive process.
In sociocultural practice, rihla should be considered in two aspects: rihlat as a literary genre, reflected in the written monuments of the history and culture of Islam; rihla as a journey in search of new knowledge to the recognized centers of the Arab-
Muslim culture.
In a historical perspective, the practice of rihla contributed to the spread of Islamic doctrine, influenced the Arab-Muslim culture, the social structure of the Islamic community, the education system, architecture, the formation of the literary genre
"rihlat", etc.
It is noted that the tradition of rihla should be considered in the context of kataphatic practice, although the Koran literally mentions it only once and as successful trading trips to Yemen and Syria. The significance of this practice in Islamic culture is explained by the existence in Islamic doctrine of two concepts that are internally intertwined, but at the same time remain relatively independent: the concept of knowledge and the concept of travel, together explaining the proselytizing potential of Islam. The first among the Arabs originally developed from a simple recognition of roadside signs, and the accumulation of knowledge itself was linked to the collection of travel data; the second concept is the most poorly developed in religious studies and requires a deeper understanding in the framework of a separate study.
A discussion of the problem unfolds in the context of mentioning the phenomenon directly in the dogmatic sources themselves, in the Koran and hadiths, through the derivation of the role of knowledge in Islamic dogma. Knowledge and cognition here
acquire a slightly different aspect: as a stratification criterion along with faith; endowing a person with knowledge with some superior moral characteristics; ethical and applied nature of the cognitive process.
In sociocultural practice, rihla should be considered in two aspects: rihlat as a literary genre, reflected in the written monuments of the history and culture of Islam; rihla as a journey in search of new knowledge to the recognized centers of the Arab-
Muslim culture.
In a historical perspective, the practice of rihla contributed to the spread of Islamic doctrine, influenced the Arab-Muslim culture, the social structure of the Islamic community, the education system, architecture, the formation of the literary genre
"rihlat", etc.
rihla, travel, pilgrimage, islam, ziyarat, hajj