Ibn Ḥibbān transmitted, on the authority of Abū Yaʿlā, who said: “He passed away in Basra, on the night preceding Sunday, after seventeen nights of Shaʿbān had elapsed, in the year 231 AH (1).

Mūsā ibn Hārūn stated: “He died at the end of Shaʿbān (2).”

The first report is the sounder of the two.

Abū al-Ghanāʾim al-Musallam ibn Muḥammad al-Qaysī informed us—in that which he related and licensed to me—saying: ʿUmar ibn Muḥammad informed us; Muḥammad ibn ʿAbd al-Bāqī al-Anṣārī informed us in the year 524 AH; al-Ḥasan ibn ʿAlī al-Jawharī informed us; ʿAlī ibn Muḥammad ibn Kaysān informed us; Yūsuf ibn Yaʿqūb al-Qāḍī informed us; Muḥammad ibn al-Minhāl narrated to us; Yazīd ibn Zurayʿ narrated to us; Saʿīd ibn Abī ʿArūbah—and likewise Shuʿbah—narrated from Qatādah, from Ibn al-Musayyab, from ʿĀmir ibn Abī Umayyah, from Umm Salamah—his sister—who said:

“The Messenger of Allah ﷺ would enter the morning among us in a state of janābah (major ritual impurity) not caused by a wet dream, and he would still begin the day fasting.”

This is a sound, singular hadith.

ʿĀmir was one of the ṭulaqāʾ (those whom the Prophet freed on the day of the Conquest of Mecca).

Al-Nasāʾī was the only one to record it, through the route of Yazīd ibn Zurayʿ from Saʿīd alone (3).

Among the rare coincidences is that his namesake—who had likewise met him—also died in the same year, namely: