al-Awzāʿī said: “Knowledge is what comes from the (core rulings) of the Companions of Muḥammad ﷺ.
قال الأوزاعي العلم ما جاء به أصحاب محمد صلى الله عليه وسلم

And that which does not come from a single one of them is not knowledge.”
فما كان غير ذلك فليس بعلم

Ibn Rajab, Bayān Faḍl ʿIlm al-Salaf 1/6
ابن رجب، بيان فضل علم السلف ١/٦
https://shamela.ws/book/132/6

@ilmtest [https://news.1rj.ru/str/ilmtest]

And then a third group of an increasing number among the later generations attributing themselves to the (ie: claiming to be from the people of) Sunnah imply that: “The Messenger of Allah ﷺ did not understand what was revealed to him from the Qurʾān, like the verses of the Divine Attributes.”
وَثُمَّ طَائِفَةٌ ثَالِثَةٌ كَثُرَتْ فِي الْمُتَأَخِّرِينَ الْمُنْتَسِبِينَ إلَى السُّنَّةِ يَقُولُونَ: مَا يَتَضَمَّنُ أَنَّ الرَّسُولَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَكُنْ يَعْرِفُ مَعَانِيَ مَا أُنْزِلَ عَلَيْهِ مِنْ الْقُرْآنِ كَآيَاتِ الصِّفَاتِ؛

Rather, their statement necessitates that he ﷺ would utter narrations of Divine Attributes and not understand their meaning.
بَلْ لَازِمُ قَوْلِهِمْ أَيْضًا أَنَّهُ كَانَ يَتَكَلَّمُ بِأَحَادِيثِ الصِّفَاتِ وَلَا يَعْرِفُ مَعَانِيَهَا

Ibn Taymiyyah, Majmūʿ al-Fatāwá 17/358
ابن تيمية، مجموع الفتاوى ١٧/٣٥٨
https://shamela.ws/book/7289/8969

@ilmtest [https://news.1rj.ru/str/ilmtest]

Muḥammad b. Aḥmad b. Khalaf Abū Bakr al-Bandinījī Ḥanfash
"محمد" بن حمد بن خلف أبو بكر البندنيجي حنفش

(He was) a faqīh (ie: Islāmic jurist) who was (originally) Ḥanbalī,
الفقيه تحنبل

Then (he became) Ḥanafī,
ثم تحنف

Then (he became) Shāfīʿī,
ثم تشفع

So they gave him the nickname Ḥanfash.
فلذا لقب حنفش

He was born in 452H.
ولد سنة اثنتين وخمسين وأربع مائة

He heard from (ie: his teachers were) al-Ṣarīfīnī, Ibn al-Nuqūr (and others).
وسمع الصريفيني وابن النقور

Ibn Ḥajar al-ʿAsqalānī, Lisān al-Mizān 5/148 #502
ابن حجر العسقلاني، لسان الميزان ٥/١٤٨ #٥٠٢
https://shamela.ws/book/12063/2439

@ilmtest [https://news.1rj.ru/str/ilmtest]

For example, the statement of (Imām) Aḥmad in a transmission of Ḥanbal: “Without 'how' and without 'meaning'.”
مِثْلَ قَوْلِ أَحْمَد فِي رِوَايَةِ حَنْبَلٍ وَلَا كَيْفَ وَلَا مَعْنَى

They thought that he meant: “I do not know their meaning.”
ظَنُّوا أَنَّ مُرَادَهُ. أَنَّا لَا نَعْرِفُ مَعْنَاهَا.

While the words of Aḥmad are clear in opposition to this elsewhere;
وَكَلَامُ أَحْمَد صَرِيحٌ بِخِلَافِ هَذَا فِي غَيْرِ مَوْضِعٍ

And he clarified that he was only rejecting the false interpretations of the Jahmiyyah and others who interpreted the Qurʾān based on something other than its actual interpretation.
وَقَدْ بَيَّنَ أَنَّهُ إنَّمَا يُنْكِرُ تَأْوِيلَاتِ الْجَهْمِيَّة وَنَحْوِهِمْ الَّذِينَ يَتَأَوَّلُونَ الْقُرْآنَ عَلَى غَيْرِ تَأْوِيلِهِ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 17/363
ابن تيمية، مجموع الفتاوى ١٧/٣٦٣
https://shamela.ws/book/7289/8974

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Fuḍayl b. ʿIyāḍ said: “Make it sincere and make it correct.”
قَالَ: الْفُضَيْل بْنُ عِيَاضٍ: أَخْلَصُهُ وَأَصْوَبُهُ

Those present said: “O father of ʿAlī! What should be made sincere and correct?”
قَالُوا: يَا أَبَا عَلِيٍّ مَا أَخْلَصُهُ وَأَصْوَبُهُ.

He replied: “Truly, when actions are sincere and not correct, they are not accepted (by Allah).
قَالَ: إنَّ الْعَمَلَ إذَا كَانَ خَالِصًا وَلَمْ يَكُنْ صَوَابًا لَمْ يُقْبَلْ

When [actions] are correct and not sincere, they are not accepted- until they are sincere and correct.”
وَإِذَا كَانَ صَوَابًا وَلَمْ يَكُنْ خَالِصًا لَمْ يُقْبَلْ حَتَّى يَكُونَ خَالِصًا صَوَابًا.

Sincerity is that they be done for Allah and correctness is that they be done based on the Sunnah and the Book.
وَالْخَالِصُ أَنْ يَكُونَ لِلَّهِ وَالصَّوَابُ أَنْ يَكُونَ عَلَى السُّنَّةِ وَالْكِتَابِ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 27/148
ابن تيمية، مجموع الفتاوى ٢٧/١٤٨
https://shamela.ws/book/7289/13240

@ilmtest [https://news.1rj.ru/str/ilmtest]

The ʿaṣl (ie: foundation of) al-Islām is: I testify that there is no deity deserving worship except Allah and that Muḥammad is the Messenger of Allah.
وَ " أَصْلُ الْإِسْلَامِ ": أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ.

So, whoever seeks to show off and be noticed through his acts of worship, then he has not fulfilled the requirements of his testimony that there is no deity deserving worship except Allah.
فَمَنْ طَلَبَ بِعِبَادَاتِهِ الرِّيَاءَ وَالسُّمْعَةَ فَلَمْ يُحَقِّقْ شَهَادَةَ أَنْ لَا إلَهَ إلَّا اللَّهُ

And whoever violates what the Messenger commanded in the Sharīʿah and performs innovated acts of worship, then he has not fulfilled the requirements of the testimony that Muḥammad is the Messenger of Allah.
وَمَنْ خَرَجَ عَمَّا أَمَرَهُ بِهِ الرَّسُولُ مِنْ الشَّرِيعَةِ وَتَعَبَّدَ بِالْبِدْعَةِ فَلَمْ يُحَقِّقْ شَهَادَةَ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ.

These requirements of these two [foundations] are only fulfilled by the one who does not worship except Allah and does not depart from the Sharīʿah of the Messenger of Allah ﷺ; (the Sharīʿah) which Allah delivered.
وَإِنَّمَا يُحَقِّقُ هَذَيْنِ " الْأَصْلَيْنِ " مَنْ لَمْ يَعْبُدْ إلَّا اللَّهَ وَلَمْ يَخْرُجْ عَنْ شَرِيعَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّتِي بَلَّغَهَا عَنْ اللَّهِ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 11/617
ابن تيمية، مجموع الفتاوى ١١/٦١٧
https://shamela.ws/book/7289/5969

@ilmtest [https://news.1rj.ru/str/ilmtest]

Some of Ahl al-ʿilm (ie: the people of knowledge) said: al-ḥāmil wa ʿl-murḍiʿ (ie: the pregnant and the breastfeeding woman) break their fast, and make Qaḍāʾ (ie: make it up) and feed other people (ie: the poor).
وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: الْحَامِلُ وَالْمُرْضِعُ تُفْطِرَانِ وَتَقْضِيَانِ وَتُطْعِمَانِ.

And this has been said by Sufyān (al-Thawrī), Mālik, al-Shāfīʿī’ and Aḥmad (b. Ḥanbal).
وَبِهِ يَقُولُ سُفْيَانُ وَمَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ.

Some others have said: They break their fast and feed people but there is no Qaḍāʾ upon them,
وَقَالَ بَعْضُهُمْ: تُفْطِرَانِ وَتُطْعِمَانِ وَلَا قَضَاءَ عَلَيْهِمَا،

And if they wished to make qaḍāʾ then there is no feeding obliged upon them."
وَإِنْ شَاءَتَا قَضَتَا وَلَا إِطْعَامَ عَلَيْهِمَا.

This was the position of Isḥāq.
وَبِهِ يَقُولُ إِسْحَاقُ.

al-Būṣayīrī, Itḥāf al-Khiyarah al-Maharah bi Zawāʿid al-Masānīd al-ʿAshrah 3/113
البوصيري، إتحاف الخيرة المهرة بزوائد المسانيد العشرة ٣/١١٣
https://shamela.ws/book/21765/1085

@ilmtest [https://news.1rj.ru/str/ilmtest]

(The Prophet ﷺ said): The last of what the people have obtained from the speech of the earlier prophethood is (the saying): “If you have no shame, then do as you please.”
" آخر ما أدرك الناس من كلام النبوة الأولى، إذا لم تستح فاصنع ما شئت ".

Reported by Ibn ʿĀsākir in Tārīkh Dimishq from Abū Masʿūd al-Badrī.
أخرجه ابن عساكر في " تاريخ دمشق " من حديث أبي مسعود البدري.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 2/295 #684
محمد ناصر الدين الألباني، السلسلة الصحيحة ٢/٢٩٥ #٦٨٤
https://shamela.ws/book/9442/1244

@ilmtest [https://news.1rj.ru/str/ilmtest]

And it is reported by Ibn Ḥibbān that he ﷺ said: As for the standing at ʿArafah, Allah the Mighty and Majestic descends to the sky of the dunyā,
وفي رواية ابن حبان قال: "فإذا وقفَ بعرفةَ، فإنَّ الله عزَّ وجلَّ يَنزل إلى السماءِ الدنيا

And He says, “Look at My worshippers with disheveled hair and covered with dust.
فيقولُ: انظُروا الى عبادي شُعْثاً غُبراً،

Bear witness that I have forgiven them of their sins,
اشهدوا أَني غفرتُ لهم ذنوبَهم،

Even if they were as many as the number of drops of rain or grains of sand.”
وإنْ كانتْ عدَدَ قَطْرِ السماءِ، ورملِ عالجٍ" الحديث.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Tarġīb wa al-Tarhīb 2/21
محمد ناصر الدين الألباني، صحيح الترغيب والترهيب ٢/٢١
https://shamela.ws/book/179/653

@ilmtest [https://news.1rj.ru/str/ilmtest]

A number of benefits can be gained from this authentic ḥadīth:
يستفاد من هذا الحديث الصحيح جملة فوائد:

Firtly: It is legislated to see someone off with the Prophet ﷺ's statement: “I leave your religion, your trusts, and the last of your deeds in Allah's protection.”
الأولى: مشروعية التوديع بالقول الوارد فيه " أستودع الله دينك وأمانتك وخواتيم عملك "

Or they say: “I entrust you to Allah whose trusts are never lost.”
أو يقول: " أستودعكم الله الذي لا تضيع ودائعه ".

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 1/51
محمد ناصر الدين الألباني، السلسلة الصحيحة ١/٥١
https://shamela.ws/book/9442/51

@ilmtest [https://news.1rj.ru/str/ilmtest]

Yahyā (b. Maʿīn) said: “I have never seen a mistake in a man except I concealed it and I loved to beautify his affair.
قال يحيى: ((مَا رَأَيْتُ عَلَى رَجُلٍ قَطُّ خَطَأً إِلاَّ سَتَرْتُهُ وَأَحْبَبْتُ أَنْ أُزَيِّنَ أَمْرَهُ،

And I never confronted a man in his face with a matter he disliked,
وَمَا اسْتَقْبَلْتُ رَجُلاً فِي وَجْهِهِ بِأَمْرٍ يَكْرَهُهُ،

But I would clarify his mistake to him just between me and him.
وَلَكِنْ أُبَيِّنُ لَهُ خَطَأَهُ فِيمَا بَيْنِي وَبَيْنَهُ،

Either he accepted that or I left him.”
فَإِنْ قَبِلَ ذَاكَ وَإِلاَّ تَرَكْتُهُ))

Abū Ṭāhir al-Silafī, al-Ṭiwariyāt 4/1327
أبو طاهر السِّلَفي، الطيوريات ٤/١٣٢٧
https://shamela.ws/book/9634/1277

@ilmtest [https://news.1rj.ru/str/ilmtest]

And it was said: sitting with the righteous will covert you from six to six:
وَقِيلَ: مُجَالَسَةُ الْعَارِفِ تَدْعُوكَ مِنْ سِتٍّ إِلَى سِتٍّ:

from al-shak (ie: doubt) to al-yaqīn (ie: certainty),
مِنَ الشَّكِّ إِلَى الْيَقِينِ،

from al-riyāʾ (ie: showing-off) to al-Ikhlāṣ (ie: sincerity),
وَمِنَ الرِّيَاءِ إِلَى الْإِخْلَاصِ،

from al-ġaflah (ie: forgetfulness and negligence) to al-ḏikr (ie: remembrance),
وَمِنَ الْغَفْلَةِ إِلَى الذِّكْرِ،

from longing for al-dunyā (ie: this life) to longing for al-ākhirah (ie: the Hereafter),
وَمِنَ الرَّغْبَةِ فِي الدُّنْيَا إِلَى الرَّغْبَةِ فِي الْآخِرَةِ،

from al-kibr (ie: arrogance) to humility,
وَمِنَ الْكِبْرِ إِلَى التَّوَاضُعِ،

And from evil intentions to al-naṣīḥah (ie: sincere advice).
وَمِنْ سُوءِ الطَّوِيَّةِ إِلَى النَّصِيحَةِ.

al-Ḥāfidh al-ʿIrāqī, Sharḥ al-Tabṣirah 3/322
زين الدين العراقي، شرح التبصرة ٣/٣٢٢
https://shamela.ws/book/1779/1298

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū Ḥumah reported that ʿAbd al-Razzāq (al-Ṣanʿānī) said: “All knowledge which does not enter al-ḥamām (ie: the bathroom) with its companion (ie: through memorization) is not considered knowledge.”

أنا أَبُو الْعَبَّاسِ الْفَضْلُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْفَضْلِ الْأَبْهَرِيُّ، نا أَبُو بَكْرٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْمُقْرِئِ بِأَصْبَهَانَ نا مُفَضَّلُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، بِمَكَّةَ نا أَبُو حُمَةَ، نا عَبْدُ الرَّزَّاقِ، قَالَ: «كُلُّ عِلْمٍ لَا يَدْخُلُ مَعَ صَاحِبِهِ الْحَمَّامَ فَلَا تَعُدَّهُ عِلْمًا»

al-Khaṭīb al-Baġdādī, al-Jāmiʿ li Akhlāq ʾl-Rāwī wa Ādāb ʾl-Sāmīʿ 2/250 #1756
الخطيب البغدادي، الجامع لأخلاق الراوي وآداب السامع ٢/٢٥٠ #١٧٥٦
https://shamela.ws/book/13012/2030

@ilmtest [https://news.1rj.ru/str/ilmtest]

The woman without a man is miserable,
فالمرأة بلا رجل تكون معذَّبة،

And the man without a woman is miserable.
والرجل بلا امرأة يكون معذّباً،

But if two suitable spouses are joined
أما إذا اجتمع زوجان متناسِبان

Then this is from the completion of blessings.
فهذا من تمام النِّعمة.

Ṣāliḥ b. Fawzān al-Fawzān, ʾIʿānah al-Mustafīd bi Sharḥ Kitāb al-Tawḥīd 2/206
صالح الفوزان، إعانة المستفيد بشرح كتاب التوحيد ٢/٢٠٦
https://shamela.ws/book/8565/579

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Ḥasan said: There are three aspects of al-ġībah (ie: backbiting), all of which are [mentioned] in the Book of Allah the Exalted:
قَالَ الْحَسَنُ: الْغِيبَةُ ثَلَاثَةُ أَوْجُهٍ كُلُّهَا فِي كِتَابِ اللَّهِ تَعَالَى:

al-ġībah, al-ifk (ie: rumours), wa ʿl-buhtān (ie: slander):
الْغِيبَةُ وَالْإِفْكُ وَالْبُهْتَانُ.

As for al-ġībah, then it is to say about your (Muslim) brother (that which he dislikes in his absence) but it is true.
فَأَمَّا الْغِيبَةُ فَهُوَ أَنْ تَقُولَ فِي أَخِيكَ مَا هُوَ فِيهِ.

As for al-ifk, then it is to say about him what has been reported to you about him.
وَأَمَّا الْإِفْكُ فَأَنْ تَقُولَ فِيهِ مَا بَلَغَكَ عَنْهُ.

And as for al-buhtān, it is to say about him what is not true.
وَأَمَّا الْبُهْتَانُ فَأَنْ تَقُولَ فِيهِ مَا لَيْسَ فِيهِ.

al-Qurṭubī, al-Jāmiʿ li Aḥkām al-Qurʾān 16/335
القرطبي، تفسير ١٦/٣٣٥
https://shamela.ws/book/20855/6259

@ilmtest [https://news.1rj.ru/str/ilmtest]

Ahl al-Sunnah die and their remembrance lives.
وَلَكِنَّ أَهْلَ السُّنَّةِ يَمُوتُونَ وَيَحْيَى ذِكْرُهُمْ

Ahl al-bidaʿ die and their remembrance dies.
وَأَهْلَ الْبِدْعَةِ يَمُوتُونَ وَيَمُوتُ ذِكْرُهُمْ؛

Because Ahl-us-Sunnah give life to what the Messenger ﷺ came with so it is as if they have a portion of His statement {And We raised high your remembrance} [94:4].
لِأَنَّ أَهْلَ السُّنَّةِ أَحْيَوْا مَا جَاءَ بِهِ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَكَانَ لَهُمْ نَصِيبٌ مِنْ قَوْلِهِ: {وَرَفَعْنَا لَكَ ذِكْرَكَ}

While Ahl al-bidaʿ hate what the Messenger ﷺ came with so it is as if they have a portion of His statement: {Indeed, he who hates you will be cut off} [108:3].
وَأَهْلَ الْبِدْعَةِ شَنَئُوا مَا جَاءَ بِهِ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَكَانَ لَهُمْ نَصِيبٌ مِنْ قَوْلِهِ: {إنَّ شَانِئَكَ هُوَ الْأَبْتَرُ}

Ibn Taymiyyah, Majmūʿ al-Fatāwá 16/528
ابن تيمية، مجموع الفتاوى ١٦/٥٢٨
https://shamela.ws/book/7289/8540

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū Ayyūb (may Allah be pleased with him) reported that the Messenger ﷺ said: “Great reward comes with great calamities. And when Allah loves a people, He tests them.”

«عظم الأجر عند عظم المصيبة وإذا أحب الله قوما ابتلاهم».

(صحيح) [المحاملي في أماليه] عن أبي أيوب. الصحيحة 146.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 2/743 #4013
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ٢/٧٤٣ #٤٠١٣
https://shamela.ws/book/10757/677

@ilmtest [https://news.1rj.ru/str/ilmtest]

If Saʿīd b. Jubayr prayed al-ʿAṣr on Jumuʿah he would not talk to anyone until the sun had set (due to being busy making duʿāʾ).

وَكَانَ سَعِيدُ بْنُ جُبَيْرٍ إِذَا صَلَّى الْعَصْرَ لَمْ يُكَلِّمْ أَحَدًا حَتَّى تَغْرُبَ الشَّمْسُ

Ibn ʿAbd al-Barr, al-ʾIstiḏkār 2/40
ابن عبد البر، الاستذكار ٢/٤٠
https://shamela.ws/book/1722/559

@ilmtest [https://news.1rj.ru/str/ilmtest]

Preservation of the Masjid
صيانة المساجد

On the authority of Muḥammad b. al-ʿAbbās al-Firbarī who said: I was sitting with Abū ʿAbd Allah al-Bukhārī in Fibrar in the Masjid.
عن محمد بن العباس الفربري، قال: كنت جالسا مع أبي عبد الله البخاري بفربر في المسجد،

So I took something from his beard the size of a small ant as I recall and I wanted to throw it in the masjid.
فدفعت من لحيته قذاة مثل الذرة أذكرها، فأردت أن ألقيها في المسجد،

So he said: “Throw it outside the masjid.”
فقال: "ألقها خارجا من المسجد".

[Siyar Aʿlam al-Nubalā of al-Ḏahabī 12/445]
سير أعلام النبلاء للذهبي (445/12).

Ibn Taymiyyah - may Allah have mercy on him - said: “Indeed the masājid are preserved even from the speck that appears in the eye.”
قال ابن تيمية رحمه الله: " فإنَّ المسجد يصان حتى عن القذاة، التي تقع في العين"

[Majmū al-Fatāwā 22/202]
مجموع الفتاوى (22/202).

So what about a piece of tissue, bottles of water, date seeds and the likes that some people do not mind leaving in the masājid.
فما الشأن إذا في قطع المناديل وقوارير الماء ونوى التمر ونحوها ما لا يبالي البعض بتركها في المساجد.

ʿAbd al-Razzāq al-Badr / عبد الرزاق البدر
https://al-badr.net/muqolat/5702

@ilmtest [https://news.1rj.ru/str/ilmtest]

And from the strange affairs that was reported about him (ie: al-ʿĀmidī):
وَمِنْ عَجِيبِ مَا يُحَكَى عَنْهُ:

That when his cat died in (the city of) Ḥāmah, he buried it.
أَنَّهُ مَاتَتْ لَهُ قِطَّةٌ بِحَمَاةَ، فَدَفَنَهَا،

And when he relocated to Dimishq (ie: Damascus),
فَلَمَّا سَكَنَ دِمَشْقَ،

He collected its bones in a bag,
بَعَثَ وَنَقَلَ عِظَامَهَا فِي كِيْسٍ،

And buried it again in Qāsiyūn (in Damascus).
وَدفَنَهَا بقَاسِيُوْنَ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 22/365
الذهبي، سير أعلام النبلاء ٢٢/٣٦٥
https://shamela.ws/book/10906/14144

@ilmtest [https://news.1rj.ru/str/ilmtest]

Strive to read from al-muṣḥaf and do not be dependent on your ḥifdh (ie: strong memorization) or by reading from your mobile phone.
احرص على القراءة في المصحف ولا تستغن عن ذلك بقوة حفظك ولا بالقراءة من الهاتف الجوال

There is a ḥadīth: “Whoever wants to to love Allah and His Messenger, then let him read from the muṣḥaf.”
ففي الحديث [من سره أن يحب الله ورسوله فليقرأ في المصحف]

al-Albānī, may Allah have mercy on him, graded it Ḥasan.
حسنه الألباني رحمه الله

And the Salaf, may Allah be pleased with them, used to be dilligent in reciting from al-maṣāḥif.
وكان السلف رضوان الله عليهم يحرصون على القراءة من المصاحف

Sulaymān al-Ruḥaylī / سليمان الرحيلي
https://twitter.com/solyman24/status/1601177673900126209

@ilmtest [https://news.1rj.ru/str/ilmtest]