Comments on: About http://riyada.hadithuna.com لا إله إلا الله محمد رسول الله في كل لمحة ونفس عدد ما وسعه علم الله Wed, 28 Jul 2010 08:41:43 +0000 http://wordpress.org/?v=2.9.2 hourly 1 By: Vere http://riyada.hadithuna.com/about/comment-page-1/#comment-2917 Vere Sat, 03 Jul 2010 20:03:45 +0000 #comment-2917 <i>The Qutbul Aqtab, the Imam, the greatest Ghulam-i-Rasool of this age, Al Shaikh Al Hafiz Syedi Amin bin Abdul Rahman at 381-A Shah Rukne Alam Colony New Multan is the easiest link in this age to the sea of God’s anwaar and tajalliyaat on the spirit of the Last Prophet, which can be experienced by any heart that makes contact with his. He therefore induces the strongest love for the Prophet in his followers. He advises his followers to always remain busy in recitation of darood shareef and strictly follow sharia.His love for the Last Prophet is so strong that it is automatically induced in a person sitting in his company.The noor that is induced in a person’s heart in his blessed company forms a basis for istikhara for that person in his day-to-day life. This noor is tauheed’s essence in that it provides a source of recognition and negation of the ungodly and affirmation of the Godly throughout life. He would thus not only teach tauhid, but would make one drink on Tauhid if one creates spiritual alignment and affiliation with him to share his spirituality and God’s blessings on him.He has formed circles of silent zikr (halqas) in almost all cities of pakistan, where darood and qul (surah Ikhlaas) are recited on beads on a daily basis.Everything he says and does is in complete accordance with sharia. Women, for instance, cannot meet him in this physical world and can only keep spiritual contact with him through their male relatives.He is a Shaikh-i-Kamil, whose blessed company can change a life in a single sitting. A rightly-oriented receptive heart would feel God’s blessings on him in the first eye-contact. Anyone who lets his heart come in contact with his, can feel the spiritual power he is blessed with.It is most likely that people of today may not have seen a more noorani face and personality than Shaikh Amin’s on the physical side of the earth. He is charismatic in the purest and most thorough sense of the word and his personality seems to belong to Quroon-i-Oola (the early ages of Islam). He is blessed with a qudrati rang (a natural colour, a pristine originality) in his talk and actions.Syedi Amin’s Shaikh was the famous Hanafi scholar and Idrisi Shaikh of Arabia, Shaikh Muhammad al-Mulla. Syedi Amin was the Imam of a mosque in Medina before coming to Pakistan in the 80s.Shaikh Amin’s sincerity of purpose is evident from the fact that he is working for Silsila Idrisia in a country (Pakistan) where this silsila was not known at all before him. It is one of his karamats that he has been able to spread his silsila in a country where reference to Silsila Idrisia could mean no reference at all as far as general knowledge is concerned.Silsila Idrisia derives its name from Hazrat Ahmad bin Idris of Morocco and is widespread in the countries of North Africa. I found it categorised as a branch of Silsila Shaazlia in a book.Here are parts of a biography of Hazrat Ahmad bin Idris that I picked from the net:Ahmed ibn Idriss al-Hassani al-Araichi al-Fasi; most accounts of him appear by way of a preface lo studies or his pupils. And yet through his teachings, pupils, and family, he was undoubtedly one of the key religious figures of the 19th century Arab Muslim world. Three of his pupils from his immediate circle established major brotherhoods, the Sanussiya, Khatmiya, and Rashidiya, from which stemmed several other orders. Of his descendants one branch established a local dynasty in southern Arabia that survived until 1933 when it was incorporated into the Saudi state.Yet Ibn Idriss remains an enigma. That he was very influential isbeyond doubt; why, is less easy to explain. The explanation mustlie in his personality; not so much what he taught, but how hetaught it. That, rather than doctrinal originality, best explainsthe enormous authority he exercised over his students andcontemporaries and why established scholars so eagerly sought ijazas from him.After the usual Quranic studies, Sidi Ahmed went at the age of about 20 to study at the Qarawiyyin mosque school in Fez. There he studied a wide range of subjects under a number of teachers, who included Sidi Mohammed at-Tawdi ibn Souda al-Majidri (or al-Mijaydri) al-Shinqiti, Sidi Abul Mahawib Abdelwahhab Tazi and Abul Qacem al-Wazir. Other teachers referred to in the sources include Abdelkarim Yazghi and Mohammed Tayyeb ibnKiran (d. 1812).It was from among the same teachers that Ibn Idriss took his Sufi affiliations; he was initiated into the Khadiriya by al-Tazi andinto the Nasiriya Shadhiliya by al-Wazir, while al-Shinqiti taughthim the famous prayer attributed to Sidna Ali ibn Abi Talib, al-Hizbal-Sayfi.Ibn ldriss’ teachings; as regards Sufism, (had) an emphasis on the Prophet (peace and blessing be upon him) as the way to God. He expounded his own distinctively mystical interpretation of the Quran and hadith. Central to his mysticism was the concept of Tariqa Mohammediya, namely that there was only one “way,” that of the Prophet, who alone could act as intermediary between the seeker and God. Sidi AhmedAkish Damidi reports, He, the teacher (at-ustadh) said, “The leaders of this tariqa took their way through intermediaries (bi-wasita), but I took my tariqa from the Messenger (peace and blessing be upon him), without any intermediary; thus my way is the Mohammediya Ahmediya; its beginning and its end is the Mohammedian light.”</i> +1 [WORDPRESS HASHCASH] The poster sent us '0 which is not a hashcash value. The Qutbul Aqtab, the Imam, the greatest Ghulam-i-Rasool of this age, Al Shaikh Al Hafiz Syedi Amin bin Abdul Rahman at 381-A Shah Rukne Alam Colony New Multan is the easiest link in this age to the sea of God’s anwaar and tajalliyaat on the spirit of the Last Prophet, which can be experienced by any heart that makes contact with his. He therefore induces the strongest love for the Prophet in his followers. He advises his followers to always remain busy in recitation of darood shareef and strictly follow sharia.His love for the Last Prophet is so strong that it is automatically induced in a person sitting in his company.The noor that is induced in a person’s heart in his blessed company forms a basis for istikhara for that person in his day-to-day life. This noor is tauheed’s essence in that it provides a source of recognition and negation of the ungodly and affirmation of the Godly throughout life. He would thus not only teach tauhid, but would make one drink on Tauhid if one creates spiritual alignment and affiliation with him to share his spirituality and God’s blessings on him.He has formed circles of silent zikr (halqas) in almost all cities of pakistan, where darood and qul (surah Ikhlaas) are recited on beads on a daily basis.Everything he says and does is in complete accordance with sharia. Women, for instance, cannot meet him in this physical world and can only keep spiritual contact with him through their male relatives.He is a Shaikh-i-Kamil, whose blessed company can change a life in a single sitting. A rightly-oriented receptive heart would feel God’s blessings on him in the first eye-contact. Anyone who lets his heart come in contact with his, can feel the spiritual power he is blessed with.It is most likely that people of today may not have seen a more noorani face and personality than Shaikh Amin’s on the physical side of the earth. He is charismatic in the purest and most thorough sense of the word and his personality seems to belong to Quroon-i-Oola (the early ages of Islam). He is blessed with a qudrati rang (a natural colour, a pristine originality) in his talk and actions.Syedi Amin’s Shaikh was the famous Hanafi scholar and Idrisi Shaikh of Arabia, Shaikh Muhammad al-Mulla. Syedi Amin was the Imam of a mosque in Medina before coming to Pakistan in the 80s.Shaikh Amin’s sincerity of purpose is evident from the fact that he is working for Silsila Idrisia in a country (Pakistan) where this silsila was not known at all before him. It is one of his karamats that he has been able to spread his silsila in a country where reference to Silsila Idrisia could mean no reference at all as far as general knowledge is concerned.Silsila Idrisia derives its name from Hazrat Ahmad bin Idris of Morocco and is widespread in the countries of North Africa. I found it categorised as a branch of Silsila Shaazlia in a book.Here are parts of a biography of Hazrat Ahmad bin Idris that I picked from the net:Ahmed ibn Idriss al-Hassani al-Araichi al-Fasi; most accounts of him appear by way of a preface lo studies or his pupils. And yet through his teachings, pupils, and family, he was undoubtedly one of the key religious figures of the 19th century Arab Muslim world. Three of his pupils from his immediate circle established major brotherhoods, the Sanussiya, Khatmiya, and Rashidiya, from which stemmed several other orders. Of his descendants one branch established a local dynasty in southern Arabia that survived until 1933 when it was incorporated into the Saudi state.Yet Ibn Idriss remains an enigma. That he was very influential isbeyond doubt; why, is less easy to explain. The explanation mustlie in his personality; not so much what he taught, but how hetaught it. That, rather than doctrinal originality, best explainsthe enormous authority he exercised over his students andcontemporaries and why established scholars so eagerly sought ijazas from him.After the usual Quranic studies, Sidi Ahmed went at the age of about 20 to study at the Qarawiyyin mosque school in Fez. There he studied a wide range of subjects under a number of teachers, who included Sidi Mohammed at-Tawdi ibn Souda al-Majidri (or al-Mijaydri) al-Shinqiti, Sidi Abul Mahawib Abdelwahhab Tazi and Abul Qacem al-Wazir. Other teachers referred to in the sources include Abdelkarim Yazghi and Mohammed Tayyeb ibnKiran (d. 1812).It was from among the same teachers that Ibn Idriss took his Sufi affiliations; he was initiated into the Khadiriya by al-Tazi andinto the Nasiriya Shadhiliya by al-Wazir, while al-Shinqiti taughthim the famous prayer attributed to Sidna Ali ibn Abi Talib, al-Hizbal-Sayfi.Ibn ldriss’ teachings; as regards Sufism, (had) an emphasis on the Prophet (peace and blessing be upon him) as the way to God. He expounded his own distinctively mystical interpretation of the Quran and hadith. Central to his mysticism was the concept of Tariqa Mohammediya, namely that there was only one “way,” that of the Prophet, who alone could act as intermediary between the seeker and God. Sidi AhmedAkish Damidi reports, He, the teacher (at-ustadh) said, “The leaders of this tariqa took their way through intermediaries (bi-wasita), but I took my tariqa from the Messenger (peace and blessing be upon him), without any intermediary; thus my way is the Mohammediya Ahmediya; its beginning and its end is the Mohammedian light.”
+1

[WORDPRESS HASHCASH] The poster sent us ‘0 which is not a hashcash value.

]]> By: Ahmad http://riyada.hadithuna.com/about/comment-page-1/#comment-2296 Ahmad Tue, 06 Apr 2010 07:42:17 +0000 #comment-2296 Assalamualaykum Nuruddin, Just want to ask for your recommendation. Do you know any books in English written by or about Sayyidi Ahmad Ibn Idris, Sayyidi Ibrahim Ar Rasyid, SAyyidi Muhammad Ad Dandarawi, Syaikh Soleh Al-Jaffari or any Syaikh in this line of Ahmadiyyah Idrissiyah tariqah? Please reply to my e-mail. Thank you!, Ahmad Assalamualaykum Nuruddin,

Just want to ask for your recommendation.

Do you know any books in English written by or about Sayyidi Ahmad Ibn Idris, Sayyidi Ibrahim Ar Rasyid, SAyyidi Muhammad Ad Dandarawi, Syaikh Soleh Al-Jaffari or any Syaikh in this line of Ahmadiyyah Idrissiyah tariqah?

Please reply to my e-mail.

Thank you!,
Ahmad

]]> By: sYED fAHAD iDREESI http://riyada.hadithuna.com/about/comment-page-1/#comment-2287 sYED fAHAD iDREESI Mon, 05 Apr 2010 09:19:42 +0000 #comment-2287 The Qutbul Aqtab, the Imam, the greatest Ghulam-i-Rasool of this age, Al Shaikh Al Hafiz Syedi Amin bin Abdul Rahman at 381-A Shah Rukne Alam Colony New Multan is the easiest link in this age to the sea of God's anwaar and tajalliyaat on the spirit of the Last Prophet, which can be experienced by any heart that makes contact with his. He therefore induces the strongest love for the Prophet in his followers. He advises his followers to always remain busy in recitation of darood shareef and strictly follow sharia. His love for the Last Prophet is so strong that it is automatically induced in a person sitting in his company. The noor that is induced in a person's heart in his blessed company forms a basis for istikhara for that person in his day-to-day life. This noor is tauheed's essence in that it provides a source of recognition and negation of the ungodly and affirmation of the Godly throughout life. He would thus not only teach tauhid, but would make one drink on Tauhid if one creates spiritual alignment and affiliation with him to share his spirituality and God's blessings on him. He has formed circles of silent zikr (halqas) in almost all cities of pakistan, where darood and qul (surah Ikhlaas) are recited on beads on a daily basis. Everything he says and does is in complete accordance with sharia. Women, for instance, cannot meet him in this physical world and can only keep spiritual contact with him through their male relatives. He is a Shaikh-i-Kamil, whose blessed company can change a life in a single sitting. A rightly-oriented receptive heart would feel God's blessings on him in the first eye-contact. Anyone who lets his heart come in contact with his, can feel the spiritual power he is blessed with. It is most likely that people of today may not have seen a more noorani face and personality than Shaikh Amin's on the physical side of the earth. He is charismatic in the purest and most thorough sense of the word and his personality seems to belong to Quroon-i-Oola (the early ages of Islam). He is blessed with a qudrati rang (a natural colour, a pristine originality) in his talk and actions. Syedi Amin's Shaikh was the famous Hanafi scholar and Idrisi Shaikh of Arabia, Shaikh Muhammad al-Mulla. Syedi Amin was the Imam of a mosque in Medina before coming to Pakistan in the 80s. Shaikh Amin's sincerity of purpose is evident from the fact that he is working for Silsila Idrisia in a country (Pakistan) where this silsila was not known at all before him. It is one of his karamats that he has been able to spread his silsila in a country where reference to Silsila Idrisia could mean no reference at all as far as general knowledge is concerned. Silsila Idrisia derives its name from Hazrat Ahmad bin Idris of Morocco and is widespread in the countries of North Africa. I found it categorised as a branch of Silsila Shaazlia in a book. Here are parts of a biography of Hazrat Ahmad bin Idris that I picked from the net: Ahmed ibn Idriss al-Hassani al-Araichi al-Fasi; most accounts of him appear by way of a preface lo studies or his pupils. And yet through his teachings, pupils, and family, he was undoubtedly one of the key religious figures of the 19th century Arab Muslim world. Three of his pupils from his immediate circle established major brotherhoods, the Sanussiya, Khatmiya, and Rashidiya, from which stemmed several other orders. Of his descendants one branch established a local dynasty in southern Arabia that survived until 1933 when it was incorporated into the Saudi state. Yet Ibn Idriss remains an enigma. That he was very influential is beyond doubt; why, is less easy to explain. The explanation must lie in his personality; not so much what he taught, but how he taught it. That, rather than doctrinal originality, best explains the enormous authority he exercised over his students and contemporaries and why established scholars so eagerly sought ijazas from him. After the usual Quranic studies, Sidi Ahmed went at the age of about 20 to study at the Qarawiyyin mosque school in Fez. There he studied a wide range of subjects under a number of teachers, who included Sidi Mohammed at-Tawdi ibn Souda al-Majidri (or al-Mijaydri) al-Shinqiti, Sidi Abul Mahawib Abdelwahhab Tazi and Abul Qacem al-Wazir. Other teachers referred to in the sources include Abdelkarim Yazghi and Mohammed Tayyeb ibn Kiran (d. 1812). It was from among the same teachers that Ibn Idriss took his Sufi affiliations; he was initiated into the Khadiriya by al-Tazi and into the Nasiriya Shadhiliya by al-Wazir, while al-Shinqiti taught him the famous prayer attributed to Sidna Ali ibn Abi Talib, al-Hizb al-Sayfi. Ibn ldriss' teachings; as regards Sufism, (had) an emphasis on the Prophet (peace and blessing be upon him) as the way to God. He expounded his own distinctively mystical interpretation of the Quran and hadith. Central to his mysticism was the concept of Tariqa Mohammediya, namely that there was only one "way," that of the Prophet, who alone could act as intermediary between the seeker and God. Sidi Ahmed Akish Damidi reports, He, the teacher (at-ustadh) said, "The leaders of this tariqa took their way through intermediaries (bi-wasita), but I took my tariqa from the Messenger (peace and blessing be upon him), without any intermediary; thus my way is the Mohammediya Ahmediya; its beginning and its end is the Mohammedian light." The Qutbul Aqtab, the Imam, the greatest Ghulam-i-Rasool of this age, Al Shaikh Al Hafiz Syedi Amin bin Abdul Rahman at 381-A Shah Rukne Alam Colony New Multan is the easiest link in this age to the sea of God’s anwaar and tajalliyaat on the spirit of the Last Prophet, which can be experienced by any heart that makes contact with his. He therefore induces the strongest love for the Prophet in his followers. He advises his followers to always remain busy in recitation of darood shareef and strictly follow sharia.
His love for the Last Prophet is so strong that it is automatically induced in a person sitting in his company.
The noor that is induced in a person’s heart in his blessed company forms a basis for istikhara for that person in his day-to-day life. This noor is tauheed’s essence in that it provides a source of recognition and negation of the ungodly and affirmation of the Godly throughout life. He would thus not only teach tauhid, but would make one drink on Tauhid if one creates spiritual alignment and affiliation with him to share his spirituality and God’s blessings on him.
He has formed circles of silent zikr (halqas) in almost all cities of pakistan, where darood and qul (surah Ikhlaas) are recited on beads on a daily basis.
Everything he says and does is in complete accordance with sharia. Women, for instance, cannot meet him in this physical world and can only keep spiritual contact with him through their male relatives.
He is a Shaikh-i-Kamil, whose blessed company can change a life in a single sitting. A rightly-oriented receptive heart would feel God’s blessings on him in the first eye-contact. Anyone who lets his heart come in contact with his, can feel the spiritual power he is blessed with.
It is most likely that people of today may not have seen a more noorani face and personality than Shaikh Amin’s on the physical side of the earth. He is charismatic in the purest and most thorough sense of the word and his personality seems to belong to Quroon-i-Oola (the early ages of Islam). He is blessed with a qudrati rang (a natural colour, a pristine originality) in his talk and actions.
Syedi Amin’s Shaikh was the famous Hanafi scholar and Idrisi Shaikh of Arabia, Shaikh Muhammad al-Mulla. Syedi Amin was the Imam of a mosque in Medina before coming to Pakistan in the 80s.
Shaikh Amin’s sincerity of purpose is evident from the fact that he is working for Silsila Idrisia in a country (Pakistan) where this silsila was not known at all before him. It is one of his karamats that he has been able to spread his silsila in a country where reference to Silsila Idrisia could mean no reference at all as far as general knowledge is concerned.
Silsila Idrisia derives its name from Hazrat Ahmad bin Idris of Morocco and is widespread in the countries of North Africa. I found it categorised as a branch of Silsila Shaazlia in a book.
Here are parts of a biography of Hazrat Ahmad bin Idris that I picked from the net:
Ahmed ibn Idriss al-Hassani al-Araichi al-Fasi; most accounts of him appear by way of a preface lo studies or his pupils. And yet through his teachings, pupils, and family, he was undoubtedly one of the key religious figures of the 19th century Arab Muslim world. Three of his pupils from his immediate circle established major brotherhoods, the Sanussiya, Khatmiya, and Rashidiya, from which stemmed several other orders. Of his descendants one branch established a local dynasty in southern Arabia that survived until 1933 when it was incorporated into the Saudi state.
Yet Ibn Idriss remains an enigma. That he was very influential is
beyond doubt; why, is less easy to explain. The explanation must
lie in his personality; not so much what he taught, but how he
taught it. That, rather than doctrinal originality, best explains
the enormous authority he exercised over his students and
contemporaries and why established scholars so eagerly sought ijazas from him.
After the usual Quranic studies, Sidi Ahmed went at the age of about 20 to study at the Qarawiyyin mosque school in Fez. There he studied a wide range of subjects under a number of teachers, who included Sidi Mohammed at-Tawdi ibn Souda al-Majidri (or al-Mijaydri) al-Shinqiti, Sidi Abul Mahawib Abdelwahhab Tazi and Abul Qacem al-Wazir. Other teachers referred to in the sources include Abdelkarim Yazghi and Mohammed Tayyeb ibn
Kiran (d. 1812).
It was from among the same teachers that Ibn Idriss took his Sufi affiliations; he was initiated into the Khadiriya by al-Tazi and
into the Nasiriya Shadhiliya by al-Wazir, while al-Shinqiti taught
him the famous prayer attributed to Sidna Ali ibn Abi Talib, al-Hizb
al-Sayfi.
Ibn ldriss’ teachings; as regards Sufism, (had) an emphasis on the Prophet (peace and blessing be upon him) as the way to God. He expounded his own distinctively mystical interpretation of the Quran and hadith. Central to his mysticism was the concept of Tariqa Mohammediya, namely that there was only one “way,” that of the Prophet, who alone could act as intermediary between the seeker and God. Sidi Ahmed
Akish Damidi reports, He, the teacher (at-ustadh) said, “The leaders of this tariqa took their way through intermediaries (bi-wasita), but I took my tariqa from the Messenger (peace and blessing be upon him), without any intermediary; thus my way is the Mohammediya Ahmediya; its beginning and its end is the Mohammedian light.”

]]> By: Ivonne L. http://riyada.hadithuna.com/about/comment-page-1/#comment-1128 Ivonne L. Mon, 02 Nov 2009 21:24:13 +0000 #comment-1128 Is there an e-mail address where to contact the Order of AbdulGhani Saleh al-Jaafari ? ( I found their website, but it's in Arabic, and I have no idea of how to find their e-mail address ). Thank you, I.L.E. Is there an e-mail address where to contact the Order of AbdulGhani Saleh al-Jaafari ? ( I found their website, but it’s in Arabic, and I have no idea of how to find their e-mail address ).

Thank you,
I.L.E.

]]> By: dean othman http://riyada.hadithuna.com/about/comment-page-1/#comment-874 dean othman Wed, 26 Aug 2009 16:20:51 +0000 #comment-874 salam alaykum Nuruddin, I stumbled across your blog-masha Allah, it's very informative. You might be interested in this new production of the Mawlhttp://www.manaqib.com/barzanji.htmlid Barzanji salam alaykum Nuruddin,

I stumbled across your blog-masha Allah, it’s very informative. You might be interested in this new production of the www.manaqib.com/barzanji.htmlid Barzanji

]]> By: khalid http://riyada.hadithuna.com/about/comment-page-1/#comment-746 khalid Wed, 24 Jun 2009 14:12:13 +0000 #comment-746 Selam elikum brother, I love your site. It has very wise information. I wanted to know where I can read more about Sheikh Ahmad ibn idris, or buy any of his books. thank you. WS Selam elikum brother,

I love your site. It has very wise information. I wanted to know where I can read more about Sheikh Ahmad ibn idris, or buy any of his books. thank you.

WS

]]> By: nuruddinzangi http://riyada.hadithuna.com/about/comment-page-1/#comment-726 nuruddinzangi Tue, 16 Jun 2009 00:35:40 +0000 #comment-726 wassalam brother Jehad. I dont have it on pdf, but if i find out how to turn little books and booklets into pdfs, i'll try to make it , as well as others, and put them up. also, i'd be more than happy to mail you a copy of the qaseeda as it is printed on its own in a beautiful form. just let me know if you want a copy, and i'll email you asking for the details. same offer applies to anyone reading this. ws NZ wassalam brother Jehad.

I dont have it on pdf, but if i find out how to turn little books and booklets into pdfs, i’ll try to make it , as well as others, and put them up.

also, i’d be more than happy to mail you a copy of the qaseeda as it is printed on its own in a beautiful form.

just let me know if you want a copy, and i’ll email you asking for the details.

same offer applies to anyone reading this.

ws
NZ

]]> By: Jehad http://riyada.hadithuna.com/about/comment-page-1/#comment-725 Jehad Mon, 15 Jun 2009 15:42:29 +0000 #comment-725 Salaam brother Nuruddin Zangi, Mashaa Allah for your blog. Do you happen to have a pdf text for the Al-Qaseeda al-Maqboola? Jazakum Allah khayrun Jehad Salaam brother Nuruddin Zangi,

Mashaa Allah for your blog. Do you happen to have a pdf text for the Al-Qaseeda al-Maqboola?

Jazakum Allah khayrun
Jehad

]]> By: Kamal husayni http://riyada.hadithuna.com/about/comment-page-1/#comment-678 Kamal husayni Thu, 04 Jun 2009 17:23:24 +0000 #comment-678 Assalaamualaykum, I find your post to be very good brother. I have a request to ask of you. I would like to know how did Shaykh Ahmad Ibn Idris, or Shaykh Salih Jafaari use to prescribe their students to read the Tahlil and the Salatul Azeemiyah ? How many times did they advise to recite these blessed prayers ? my email is awliyah@yahoo.com. thank you Assalaamualaykum, I find your post to be very good brother. I have a request to ask of you. I would like to know how did Shaykh Ahmad Ibn Idris, or Shaykh Salih Jafaari use to prescribe their students to read the Tahlil and the Salatul Azeemiyah ? How many times did they advise to recite these blessed prayers ? my email is awliyah@yahoo.com. thank you

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