Shahin al-Jarkasi

شاهين الجركسي

c. July 1547 CE · Sha'ban 954 AH

Qaytbay's freed mamluk — he asked his master for manumission to worship, wandered to the 'Ajam lands, took the path from 'Umar Rawsani at Tabriz, then settled on the Muqattam where he did not descend for forty-seven years; Egypt's amirs, qadis and notables climbed to visit him; the flying water-skin karama; the sultan built a qubba over his zawiya 1.

Depth

At a glance

Roles
mystic
Counted among
Sunni
Era
The Gunpowder Empires
Region
Egypt & Nile · Persia & Central Asia
Review
Draft Completeness 2/5 · Help complete it

Life in time

14701480149015001510152015301540155015601570158015901600 c. c. 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 · Najm al-Din al-Ghayti, Egypt's shaykh al-Islam

Spirituality and Sufism

Summary

Shahin ibn Abd Allah al-Jarkasi, a devout and ascetic shaykh, a man of gnosis who guided people on the path. He was one of the mamluks of Sultan Qaytbay and was close to him. He asked the sultan to free him so that he could devote himself to worshipping his Lord, and the sultan did so. He travelled to Persia and other lands and took the path from Sidi Ahmad ibn Uqba, who is buried in the courtyard of Sultan Barquq. After Ibn Uqba died, Shahin accompanied about sixty shaykhs. When he entered Persia, he took knowledge from Sidi Umar Rushani in Tabriz 1.

Forty-seven years without coming down from the mountain

He returned to Egypt and lived in the place where he was later buried, on the Muqattam mountain, where he had a place of worship built for himself. He came down into Egypt only in cases of serious need. Then he withdrew and did not come down from the mountain for forty-seven years, and he was famous for piety in both reigns. The amirs, judges and notables of Egypt visited him and sought his blessing. He performed a ritual washing before every prayer 1.

The flying water skin

Among his marvels: he got up at night to perform his ablution and found that the water in his vessel was gone. Then he saw a figure flying through the air with a water skin around its neck. The figure emptied the skin into his jar and flew back towards the Nile. He died in the month of Shawwal and was buried in his lodge on the mountain. The sultan built a dome over his grave and endowed charitable trusts for the place 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. 718
Cite this page

islam.museum contributors. “Shahin al-Jarkasi”. islam.museum, https://islam.museum/en/person/shahin-al-jarkasi/. 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.