Ahmad al-Saghir ibn Hamallah

أحمد الصغير بن حمى الله

–

A learned and pious scholar whose lineage goes back to al-Muslimi, known as al-Saghir.

Depth

At a glance

Roles
Scholar · mystic
Counted among
Sunni
Era
The Colonial Era
Region
Maghreb
Review
Draft Completeness 1/5 · Help complete it

Life in time

1780179018001810182018301840185018601870188018901900 c.
The Colonial Era · The Gunpowder Empires Contemporaries: Abd al-Ghaffar al-Akhras · Abd al-Ghani al-Maydani · Abd al-Qadir al-Jaza'iri · Abd al-Qadir dan Tafa · Ahmad Akansus (Moroccan historian, 1797–1877)

Spirituality and Sufism

Place in the story

  • ScholarTradition

Roles are dated and sourced; the museum describes the act and attributes the judgement.

Overview

Ahmad al-Saghir ibn Hamallah al-Tishitti, a Sufi scholar from the Maghrib al-Kabir. The encyclopaedia describes him as an excellent, righteous scholar whose lineage ends with al-Muslimi, and he became known as al-Saghir. He was born in 1809 CE (1224 AH) and died in 1855 CE (1272 AH). 1

Both dates are recorded as reported dates and need an additional source. The rest of his life needs an additional source.

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. Mawsu'at A'lam al-Ulama' wa-l-Adaba' al-Arab wa-l-Muslimin — Dar al-Jil / ALECSO
Cite this page

islam.museum contributors. “Ahmad al-Saghir ibn Hamallah”. islam.museum, https://islam.museum/en/person/ahmad-al-saghir-ibn-hamallah/. CC BY-SA 4.0. Last updated 2026-10-16.

Improve this page on GitHub · Report an error · JSON

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.