Ibrahim al-'Ajami of the takiyya

إبراهيم العجمي صاحب التكية

between 1533 and 1534 CE · 940 AH

The Tabrizi Sufi of the 'Umar Rawsani line — at Bab Zuwayla's madrasa he interpreted the Qur'an and taught the brethren's epistles until his murids grew so numerous the sultan was told 'he may yet take Egypt'; summoned to Rum, sent back and ordered to disperse his followers, he received a takiyya facing the Mu'ayyadiyya with khalawi for the poor; his rule: no disciple performs hajj until he knows God; d. Cairo 940 1.

Depth

At a glance

Roles
mystic · Scholar
Counted among
Sunni
Era
The Mongol and Post-Mongol Era
Region
Persia & Central Asia · Egypt & Nile
Review
Draft Completeness 2/5 · Help complete it

Life in time

14701480149015001510152015301540155015601570158015901600 c. c. c. c.
The Crusades, Ayyubids and Mamluks · The Gunpowder Empires · The Mongol and Post-Mongol Era Contemporaries: 'Abd al-Rahman ibn Ziyad, mufti of Zabid · 'Abd Allah al-Fakihi, the grammarian · Abu al-Su'ud Afandi · Abu Numayy II, sharif of Mecca · Al-Akhdari, Abd al-Rahman ibn Muhammad

Spirituality and Sufism

Summary

Ibrahim al-Ajami, a scholar on the Sufi path who lived in Egypt. He had been a disciple of Shaykh Damirdash and Shaykh Shahin on the path of Sidi Umar Rushani in Tabriz. He then entered Egypt in the Ottoman period and stayed at a madrasa near Bab Zuwayla. He was received with full acceptance, and many people from Persia and Anatolia took knowledge from him. He interpreted the Qur'an and for a long time taught the treatises of the Sufis 1.

The sultan's warning and the lodge

He was denounced to the sultan because of the number of his disciples and followers. He was told that it was feared he might take control of Egypt. The sultan summoned him to Anatolia for this reason. He later returned to Egypt and, in obedience to the sultan's order, sent away the disciples and followers who were with him. He then built a Sufi lodge for him opposite the Mu'ayyadiyya, with a burial place for himself inside it, and built retreat cells around it for the poor. He had a strong grasp of rational and theological sciences. He composed a long rhyming poem (the Ta'iyya) that gathers the landmarks of the path, and he forbade his followers to perform the pilgrimage until each of them had known God with the special knowledge that the Sufis recognise. He died in Egypt in the year 940 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. 587
Cite this page

islam.museum contributors. “Ibrahim al-'Ajami of the takiyya”. islam.museum, https://islam.museum/en/person/ibrahim-al-ajami-tabrizi/. CC BY-SA 4.0. Last updated 2026-10-19.

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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.