al-Amir Muhammad al-Sanbawi al-Maliki
- Died
- 1232 AH
- Born in
- -
al-Amir Muhammad al-Sanbawi al-Maliki (1154–1232 AH / 1742–1817 CE) was an Egyptian Maliki jurist, grammarian, and scholar of hadith who served as the head of the Maliki school at al-Azhar .
Lineage and Early Life
His full name was Abu Abd Allah Shams al-Din Muhammad ibn Muhammad ibn Ahmad ibn Abd al-Qadir ibn Abd al-Aziz ibn Muhammad al-Sanbawi al-Maliki al-Azhari, commonly known as al-Amir al-Kabir . His family was originally from the Maghrib; after arriving in Egypt, they resided in Cairo before moving to the village of Sanbu, in the district of Manfalut within the Asyut province of Upper Egypt . He was born in Sanbu in Dhu al-Hijjah 1154 AH according to his parents . The title al-Amir derived from his paternal grandfather Ahmad and his father Abd al-Qadir, both of whom held authority (imrah) in Upper Egypt .
He completed the memorization of the Quran in his childhood and moved with his parents to Cairo at the age of nine . There he studied Quranic recitation under Muhammad al-Munir, mastering the ten recitations via the methods of al-Shatibiyyah and al-Durrah .
Education and Career
He enrolled at al-Azhar, where the first legal text he memorized was al-Ajrumiyyah . He studied hadith and transmission under Ali ibn al-Arabi al-Saqqat, reading with him the Sahih collections and al-Shifa, and he attended the sessions of Muhammad al-Tawdi ibn Suda on the Muwatta when the latter visited Cairo during his pilgrimage journey . In jurisprudence and the rational sciences, he attached himself to Ali al-Sa'idi, while he studied theology and hadith under Muhammad ibn Muhammad al-Bulaydi . He spent years studying with Hasan al-Jabarti, from whom he learned Hanafi jurisprudence along with astronomy, geometry, mathematics, and philosophy, and he received a general authorization from Ahmad al-Mallawi during the latter's final years of seclusion .
He began teaching during the lifetime of his teachers and was eventually appointed to the leadership of the Maliki scholars (mashyakhat al-sada al-malikiyyah) at al-Azhar, a position he retained until his death . In addition to Maliki jurisprudence, he taught Hanafi and Shafi'i legal texts . Students from across Egypt and North Africa flocked to his circles, and he was held in such high regard in the Maghrib that the Sultan of Morocco sent him annual gifts and stipends . Among his notable students was the Azhari scholar Hasan al-Attar, who praised his authority in chains of transmission .
Scholarly Standing
He composed his foundational legal compendium on Maliki jurisprudence, al-Majmu, at the age of twenty-one, and later authored an extensive gloss on it entitled Daw al-Shumu ala Sharh al-Majmu . In Arabic grammar, he authored an acclaimed supercommentary on Ibn Hisham's Mughni al-Labib . His personal record of transmission (thabat), arranged by subject and chains of narration, was regarded by contemporaries as a primary reference for chains of transmission among Egyptian, Hijazi, and Maghribi scholars .
Death
He died in Cairo on 10 Dhu al-Qi'da 1232 AH (1817 CE) . Variant reports regarding his death include a claim in Tadhkirat al-Muhsinin that he died in 1228 AH at the age of 130, and a notation by Abu Hamid al-Dimnati that he died in 1238 AH, both of which are rejected as errors by biographers . Following his death, his son Muhammad al-Amir al-Saghir succeeded him as head of the Maliki scholars at al-Azhar .
Answer updated
List of Works
Daw al-Shumu fi Sharh al-Majmu is an expanded supercommentary on Maliki jurisprudence. The work serves as a gloss on the author's own commentary, Sharh al-Majmu, which explains the foundational legal compendium al-Majmu (also called Mukhtasar al-Amir). The underlying text addresses substantive Maliki law, adopting the concise structure of Mukhtasar Khalil while incorporating additional legal branches and adjusting positions to reflect preponderant views in the school.
Thamar al-Thamam Sharh Ghayat al-Ihkam fi Adab al-Fahm wal-Ifham is a commentary on Umar ibn Ali al-Tahlawi's treatise Ghayat al-Ihkam fi Adab al-Fahm wal-Ifham. The work focuses on the hermeneutics, etiquette, and methodology of interpreting texts, evaluating scholarly statements, and conveying meaning accurately, clarifying the obscure passages of the original treatise.