al-Dumyati—teacher of al-Talamanki—together with al-Hasan ibn ʿAli ibn Shaʿban, his brother al-Husayn, and many others.”

Writings. We have already cited some of his works that deal with points of disagreement and consensus; among his other compositions are:
• al-Tafsīr (Quranic exegesis);
• Kitāb al-Siyāsa (The Book of Governance);
• Jāmiʿ al-Adhkār (Comprehensive Collection of Supplications);
• Ḥijjat al-Nabī (The Prophet’s Pilgrimage);
• Riḥlat al-Imām al-Shāfiʿī ilā al-Madīna (Imam al-Shafiʿi’s Journey to Medina);
• Tashrīf al-Ghanī ʿalā al-Faqīr (Honoring the Wealthy over the Poor);
• Adab al-ʿIbād (The Etiquette of Worshippers);
• Ithbāt al-Qiyās (Affirming Analogical Reasoning).

Death. Abū Isḥāq al-Shīrāzī held that he died in Mecca in 309 or 310 AH, and this view was followed by Ibn Khallikān and al-Yāfiʿī.

Al-Dhahabī judged al-Shīrāzī’s dating erroneous, saying: “What Abū Isḥāq reported about his death is mere conjecture; Ibn ʿAmmār heard from him in 316 AH, and Imam Abū al-Ḥasan Ibn Qiṭṭān al-Fāsī dated his passing to 318.”

Ibn Qāḍī Shuhba added: “Al-Nawawī, in his commentary on al-Muhadhdhab within the chapter describing the prayer, wrote that he died in 329 AH. Although he cited no source—and he himself is trustworthy—I fear his pen slipped from ‘ten’ to ‘twenty.’ Al-Dhahabī said that Ibn al-Qiṭṭān reported the year as 318 AH, and that should be adopted.” Al-Suyūṭī concurred with Ibn al-Qiṭṭān.

ʿArīb ibn Saʿd al-Qurṭubī, in the Supplement to al-Ṭabarī’s History, recorded that he passed away on Sunday, the last day of Shaʿbān in 318 AH.

ʿArīb’s account is the likeliest to be correct, both because he lived close to Ibn al-Mundhir’s time and because