as well as Ījāz al-Bayān on the reading of Warsh; al-Talkhīṣ, also on the reading of Warsh; al-Muqniʿ on the orthography of the muṣḥaf; the book al-Muḥtawā fī al-Qirāʾāt al-Shawādh, into which he incorporated the readings of Yaʿqūb and Abū Jaʿfar; Ṭabaqāt al-Qurrāʾ in several volumes; the Arjūzah fī Uṣūl al-Diyānah; Kitāb al-Waqf wa-l-Ibtidāʾ; Kitāb al-ʿAdad; Kitāb al-Tamhīd fī Ḥarf Nāfiʿ in two volumes; Kitāb al-Lāmāt wa-l-Rāʾāt for Warsh; Kitāb al-Fitan al-Kāʾinah, a single volume that demonstrates his deep mastery of hadith; Kitāb al-Hamzatayn, one volume; Kitāb al-Yāʾāt, one volume; and Kitāb al-Imālah li-Ibn al-ʿAlāʾ, also in one volume.

He composed many other, smaller works of one or two fascicles each (1).

There was, however, a breach and severe antagonism between Abū ʿAmr and Abū Muḥammad Ibn Ḥazm, which escalated to mutual vilification—a blameworthy trait often found among contemporaries and all too common. We ask Allah for pardon.

Abū ʿAmr’s statements were sounder and more faithful to the sunnah, yet Abū Muḥammad possessed a broader range of learning. The writings of Abū ʿAmr reached one hundred and twenty books.

He says in his well-known didactic poem:

Brother, do you know where the road to Paradise lies?
Its road is the Quran—and then the Sunnah.

Both abide in the city of the Messenger,
the dwelling of the Companions, the finest generation.

So follow the community of Madinah,
for they relate the knowledge of their Prophet.