Abu 'Ali Husayn, the shape-shifter Sufi of Bulaq

أبو علي حسين الصوفي النموسي

c. 1486 CE · c. 891 AH

Abu 'Ali Husayn — al-Manawi's 'Sufi of transformation': found as a lion, a soldier, an elephant to successive visitors; cut to pieces at night and found praying whole at dawn; forty years sealed in a riverside khalwa eating and drinking nothing; his followers reared foundlings as the 'Nummusiyya' until Qaytbay beheaded some for exceeding the shari'a; died ~891 1.

Depth

At a glance

Roles
mystic
Era
The Mongol and Post-Mongol Era
Region
Egypt & Nile
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Life in time

137514001425145014751500152515501575 c. c. c. c.
The Crusades, Ayyubids and Mamluks · The Gunpowder Empires · The Mongol and Post-Mongol Era Contemporaries: Abd al-Baqi Yazdi · 'Abd al-Haqq al-Sunbati · Taj al-Din 'Abd al-Wahhab ibn 'Arabshah · Shihab al-Din Ibn 'Ubba al-Maqdisi · Al-Balawi, Ahmad ibn Ali

Spirituality and Sufism

Abu ʿAli Husayn al-Sufi

Abu ʿAli Husayn al-Sufi, buried on the Bulaq shore. Al-Manawi, in his "Tabaqat," says that he was a master of transformations, a complete Sufi and a shaykh of all kinds of gentleness and perfection, of handsome appearance, showing the marks of sainthood in full. He often changed form: a visitor would find him as a lion, then another would find him as a soldier, then another as a peasant or an elephant, and so on. Others said that changing form was his constant practice, by night and by day, even in the form of beasts of prey and cattle.

His enemies came to kill him, cut him down with swords at night, and threw him on a distant heap. In the morning they found him standing and praying in his lodge. He stayed in seclusion in a field outside the Bab al-Bahr gate for forty years, eating and drinking nothing. The door of the seclusion was built closed, with only an opening through which air came in, and people said that he practised alchemy and magic. Afterwards he came out and displayed marvels and extraordinary acts. Whenever someone asked him for something, he would bring it out of the air and give it to him. His followers would take in the sons of the Nammus and raise them, and they came to be called the Nammusiyya. Qaytbay had some of them executed when they became ecstatic and uttered what contradicted the law. This is the end of al-Manawi's account 1.

He died around 891 AH 1.

People and things also explored

Prophetic adab (proper conduct)· Akhi Baba (title of the guild shaykh and tanners' head)· The angelic and the satanic inspiration (lamma)· Asking people for help (al-masala)· The soul (nafs) and the spirit (ruh)· Tabattul (withdrawal from the world)· Intimacy with God (uns billah)· Certainty and its degrees (yaqin)

Sources

  1. Shadharat al-Dhahab — Ibn al-Imad al-Hanbali , p. 350-351
Cite this page

islam.museum contributors. “Abu 'Ali Husayn, the shape-shifter Sufi of Bulaq”. islam.museum, https://islam.museum/en/person/abu-ali-husayn-nammusi/. CC BY-SA 4.0. Last updated 2026-10-18.

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Wing

People

Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Prophetic adab (proper conduct)

The body of proper conduct the believer is commanded in his words, deeds and relations with God and His servants; from the formula 'whoever believes in God and the Last Day' in Abu Hurayra's hadith Ibn Rajab derives that these traits are of the traits of iman and that deeds enter into iman, dividing the hadith's three commands into what belongs to God's rights — speaking good or keeping silent — and what belongs to His servants' rights — honouring the neighbour, withholding harm from him and honouring the guest; he transmits Aswad ibn Asram's report of the Prophet's counsel 'do not say with your tongue except what is good and do not extend your hand except to good', and that the tongue's uprightness is of the traits of iman; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: speaking good or keeping silent, leaving what does not concern one, 'do not become angry', and loving for one's brother what one loves for oneself.