Among the many fascinating entries in Islamic heritage literature is the mention of a mysterious being known as the Water Man (الإنسان المائي) — referred to variously in sources as Sheikh al-Bahr (the Elder of the Sea), the Jewish Sheikh, or the Sea Shaykh. Likewise, classical Arab texts also speak of the Daughters of Water(بنات الماء), mystical female-like beings encountered at sea. But what exactly are these entities? Are they myths, allegories, or perhaps misunderstood phenomena?
This article explores how classical Islamic scholars recorded the existence of these beings, the descriptions passed down through generations, and whether Islamic jurisprudence ever addressed them in legal discourse.
Historical Accounts of the Water Man in Islamic Literature
One of the earliest references appears in Hayat al-Hayawan al-Kubra (The Great Book of Animal Life) by Kamal al-Din al-Damiri (d. 808 AH), where he writes:
“The Water Man: He resembles the human being, except that he has a tail.”
Similarly, the polymath Zakariya al-Qazwini (d. 682 AH) mentions a recorded sighting in his ʿAjāʾib al-Makhlūqāt (Marvels of Creatures), stating:
“A man brought one of them during our time. In the Sea of the Levant, he sometimes appears as a human, with a white beard. They call him Sheikh al-Bahr. When people see him, they take it as a good omen for fertility and blessings.”
One narrative tells of a ruler who commanded that a water man be brought to him. The ruler, wishing to understand his nature, married him to a woman. They had a son who could understand both parents. When asked what his father was saying, the boy replied:
“He says: All the tails of the animals are behind them — what is wrong with these creatures who have tails on their faces?”
This cryptic response has been interpreted as a commentary on the unnatural appearance or behaviour of human beings compared to sea creatures — a statement both allegorical and perplexing.
Daughters of Water: The Female Counterpart
Al-Damiri also describes the Daughters of Water in the same text, quoting Ibn Abi al-Ashʿath:
“They are sea creatures in the Roman Sea that resemble women, with braided hair and tanned skin. They utter unclear words, laugh and giggle, and sometimes fall into the hands of boatmen.”
Al-Ruyani, a sailor and chronicler, narrates that some fishermen encountered fish in the form of women and swore under oath that they had not touched them. This reverence — or fear—further reveals the mystical aura surrounding these beings in seafaring culture.
Arab Descriptions of the Water Man’s Origins
The Persian-Arab traveller Bazrakh bin Shahriyar al-Ramhormuzi, in his 4th-century AH work ʿAjāʾib al-Hind (Wonders of India), documents accounts from those who visited Abyssinia and the Zanj coast. He writes:
“Some who traveled through Zalaa and Abyssinia told me that in the Sea of Abyssinia, there are fish with faces like human children, and bodies with arms and legs. Poor and celibate fishermen — isolated in deserted coastal areas and reefs — sometimes mate with these beings, producing offspring resembling humans who live in both water and air.”
This passage, preserved in classical travelogues, echoes themes common to mythologies around the world, where isolated mariners interact with sea beings whose hybrid nature defies classification.
The Water Man in Islamic Jurisprudence (Fiqh)
Interestingly, the question of whether such beings are lawful to consume has been addressed in legal discourse.
Ibn Wahb (d. 197 AH), a student of Imam Malik, asked Imam al-Layth ibn Saʿd (d. 175 AH) about the permissibility of eating various aquatic creatures. He said:
“What about the water pig, water dog, and water man?” To which Al-Layth replied: “As for the water man — he is not to be eaten under any circumstance. The pig — if people call it a pig — is also impermissible, as Allah has made it haram.”
Others from among the early scholars adopted a more generalist approach. They held that any being that lives solely in water is permissible to consume, regardless of its form or name. They cite the generality of Qur’anic verses such as:
“The two seas are not alike — one is fresh and sweet, and one is salty and bitter — yet from both you eat tender flesh…” (Surat Fatir 35:12)
And:
“Lawful to you is the game of the sea and its food as provision for you and for travelers…” (Surat al-Ma’idah 5:96)
This broader interpretation, supported by scholars such as the Zahiris and some early Malikis, implies that unless there is a specific prohibition, all sea creatures may be consumed.
However, the Hanafis were more restrictive. Ibn Abidin (d. 1252 AH), in his authoritative Radd al-Muhtar (6/307), states:
“Except for types that do not fall under the category of fish — such as the water human and water pig — these remain under the prohibition.”
Thus, while some schools permitted the consumption of all aquatic life, others made nuanced distinctions based on taxonomy, function, and form.
Scientific Silence: Myth or Misinterpretation?
Modern science has not identified any species matching the exact descriptions found in Islamic heritage books — creatures with full human features and the ability to interact with humans or speak.
However, anthropologists suggest that sightings of marine animals — such as dugongs, manatees, or even malformed fish — could have sparked such tales, particularly when observed by sailors with limited biological knowledge and strong mythological traditions.
Furthermore, the psychological impact of long sea voyages, spiritual symbolism in Sufi literature, and allegorical storytelling all contribute to preserving such beings in the cultural memory of Muslim civilisations.
Conclusion: Faith, Imagination, and Legal Boundaries
Whether real or imagined, the water man and the daughters of water occupy a fascinating space in the Islamic imagination. They blend myth with spirituality, and mystery with moral reflection. From prophetic definitions of ihsan, to juristic debates about halal consumption, these accounts reflect a civilisation unafraid to explore the unknown, while always tethered to the Qur’an and prophetic guidance.
Whether science confirms their existence or not, the water man lives on, not in our oceans, perhaps, but in our manuscripts, jurisprudence, and the rich heritage of Islamic storytelling.
Masha Allahu