in matters of the Book; even though the Prophet ﷺ was perfectly able to lay the truth before the two disputants regarding that verse and to show which of them was correct, he chose not to do so but rather closed the door on the discussion. Had such clarification been something the community genuinely needed, he would certainly have provided it. From this we understand that any text he delivered to the ummah without adding further explanation—and they neither questioned him about it nor passed down an explanation to those who came after them—its very recitation suffices as its commentary: nothing is to be added to it, nor is it to be subjected to inquiry, especially when the text concerns the sublime names and attributes of Allah.

In the same year there died: Aḥmad ibn Saʿīd al-Hamdānī in Egypt; Aḥmad ibn Saʿīd al-Dārimī; Khushaysh ibn Aṣram; al-Sarī al-Saqaṭī; ʿAlī ibn Muslim al-Ṭūsī; ʿAlī ibn Shuʿayb al-Simsār; Muḥammad ibn ʿAbd Allāh ibn Ṭāhir, the amir; Muḥammad ibn Yaḥyā al-Quṭaʿī; Hārūn ibn Saʿīd al-Aylī; Yūsuf ibn Mūsā al-Qaṭṭān; Muḥammad ibn ʿĪsā al-Taymī, the Qur’an-reciter of Rayy; Waṣīf the amir; and Abū al-ʿAbbās al-Qalawwarī.

76 – Yūsuf ibn Mūsā ibn Rāshid al-Kūfī * (Kh, D, T, Q)
The imam, ḥadith scholar, and trustworthy transmitter, Abū Yaʿqūb al-Kūfī, known as al-Qaṭṭān, who later settled in Baghdad.

Born: in the early 260s AH.

He narrated from: Jarīr ibn ʿAbd al-Ḥamīd, Abū Khālid al-Aḥmar, Sufyān ibn ʿUyaynah, ʿAbd Allāh ibn Idrīs, Abū Bakr ibn ʿAyyāsh, Wakīʿ, ʿAbd Allāh