Mini course in fiqh according to the school of Imam Malik - Part 3

بسم الله الرحمن الرحيم الحمد لله رب العلمين

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم

In this part we will divide the actions of wudu - الوضوء - into it's obligatory, sunnah and fadila parts, and how to deal with them. The durus are given fridays, and I'll update this blog entry weekly (Saturdays, in sha Allah), according to the progression of our exploration of the amazing world of fiqh – islamic jurisprudence. There may occur revisions and additions, i.e. addition of arabic terms.

Obligatory elements in wudu

The obligatory acts of wudu are 7:

1. Intention – نية. The best way to formulate intension is to intend to remove the state of ritual impurity or make ibadat valid, but it does necessarily mean you has to articulate it. The fact that you raise from your resting place, and start to do the process of wudu – you have the niyyah. There are disagreement on this among the scholars, but this is what my teachers explained to me.
   
   
2. Flowing water and rubbing – دلك
   
   
3. Continuity – الفور
   
   
4. Wash the face from ear to ear and the normal hear line to the end og the chin. If beard is thin, you should rub so the water reaches the skin. If thick, you just run your wet hands over it.
   
   
5. Wash the arms, from fingertips to and including the elbow. Remember also between the fingers.
   
   
6. Wipe the head – the water should reach the whole hair surface. Women with long hair should collect the hair in a tail and just wipe along the tail.
   
   
7. Wash the feet from toes to heel, including the ankle . Be especially aware of the heels, because the skin here is thick and often has cracks that the water has to reach. It also come in the hadith; "Beware of the heels of Hell".

A missing wajib i wudu will invalidate the following salah. Go back, start with the missing limb and perform wudu to the end.

If you remember it in the middle of the prayer: Leave the prayerline (in the section of al-Salah, we will talk about leaving the prayer), make wudu and return to the prayer. Catch op what you lost of the prayer behind the imam.

Sunnan al-wudu

There are 8 sunnan (sing: sunnah) in wudu.

1. Wash the hands before you put then them i the wudu vessel (if you are using a vessel). Each hand is washed separately. Check the nails for potential barriers. ×3

2. Rinse the mouth with; 3 criterions: Take water with the hand. Rinse. Spitt the water out. ×3

3. Rise the nose with water: Inhaler and exhale. When exhaling, support the nose bone. ×3
4. Returne mash over the hair. Long hair – shift the tail to the oposit side.

5. Mash over the ears.

6. Take new water for mash over the ears.
7. Wajib elements should be performed on order.

To wash between the toes is mustahab, according to Ibn Abi Zayd in his Matn al-Risalah that it is recomended to do it, because there may be dirt and even impurities between the toes, especially in plasces where people usually walk around bare footed.

Discontinuity in wudu; Forgetfullnes; just comtiune where you left of. If your break are intention. i.e. the wudu pot empty and you have to fetch more water: Start over.

Mustahabaat (pl. mustahab) – also called fadila (pl. fadail)

1. Saying Bismillah at the beginning of your wudu.
   

2. Making wudu in a clean place.
3. Using a small amonut of water
4. Placing the water vessel (if you use one) on the right side or a pitcher on the left side.
5. Repeating washing once or twice – to a maxiumum og three times.
6. Brushing teeth or use miswak.
7. Wash the limbs on the right part first.
8. Arranging the sunnah acts with the fard acts in proper order.
9. Arranging the sunnah acts in its proper order (if you left sunnan during wudu, because you were in a hurry – we'll talk about at this).
10. Begin wiping the head from the hear line.
11. Wash between the toes.

Makruhaat (sing: makruh) al-wudu

To wash more than the wajib and sunnah elements of wudu.

Use too much water. This is an issue of conservation. With a little bit of training, half a liter of water is plenty for a perfect wudu.

This ends the section of wudu. In anything is unclear, ASK!

Additional resourses

See this video with Shaykh Khatry making wudu: 

http://vimeo.com/16985097

The section of Purification and Prayer from al-Murshid al-mu'in commented and explained by Shaykh AbdAlla bin Hamin Ali is very good and you should download it and study it. 

http://www.lamppostproductions.com/files/articles/Ibn_Ashir_P&P.pdf

Mini course in fiqh according to the school of Imam Malik - Part 2

بسم الله الرحمن الرحيم الحمد لله رب العلمين

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم

This and the following parts of the series are the notes from durus given to our group of tijani sufis in Copenhagen on ritual purification and prayer. The purpose of these lessons is not to teach people how to do ablution and how to pray. In the durus I will, in sha Allah, break down the basic elements our daily rituals into what is obligatory, what is sunnah and what is fadail.

The intention behind this series of talks is to facilitate and make things easier for practicing Muslims. If you ask me why? I say: What do you do if you wake up 5 minutes before sunrise? You answer that. If you can't answer, you should really read the simple teachings that follows this introduction.

I pray Allah subhanau wa ta'ala to forgive me mistakes in this effort. I ask Him to grant us beneficial knowledge and the ability to act according to our knowledge. Amin.

After this small introduction, we turn our attention to the issues for today: Categories of Shariah rulings and Types of water.

Types of rulings in the Shari'ah

All human actions and all objects in the world fit into one of the five rulings of Sacred Law:

Fard/wajib – فرض/ واجب

Necessary/Obligatory

You are rewarded for doing it and punished for neglecting it.

Example: The 5 canonical prayers, paying zakah etc.

Mustahab – مستحب

Recommended.

You are rewarded for doing it, but its nonperformance is not punished,

Example: Making dhikr or recite Quran during wudu – obviously not done in the bathroom. Men covering their head during prayer, wearing a robe covering the behind (mustahab for men and wajib for women).

Mubah – مباح

Neural.

An action for which neither reward nor punishment is perscribed. Most things are neutral – it is just allowed – except otherwise is specified.

Example: Eating and drinking – except the prohibited. However, if you eat and drink with the intention of strengthening yourself to worship it becomes Mustahab. Taking a shower. Go for a walk in the park.

Makruh – مكرو

Detested.

It's performance are not punished, but you are rewarded for avoiding it intentionally.

Example: For men it is makruh to pray without a head covering (kufi, turban etc). Using dispensable paper cups (this is because of the waste and wasting can lead to arrogance).

Haram – حرام

Prohibited.

You my be punished for doing it, or rewarded if you avoid with intention (niyyah)

Example: Drinking wine, fornication, unjustly killing, smoking, etc.

Note;

Learn these categories of rulings well. Their importance become clear and important when we go into the practical matter, such as purification an prayer.

Types of water

We can divide water into 3 categories;

1. Pure and purifying – طهور (tahoor)
   Water of this type is characterized by no change in taste, smell or colour. If any if these properties has changed by a clean substance, the water are still pure and can be used for drinking, cooking, regular washing, and other “very day use ('adat)”, but CANNOT be used for tahara (religious purification), i.e. wudu or ghusl.
   
   
   One exemption is substances that are characterized as a part of water. Redish colour from rust is inseparable for the water, i.e. the rusty iron originating from the ground is or a brownish colour of river water is considered a part of water. The same ruling pertains to clorinated water; first, the clorine is inseparable from tap water, second it's added for health purposes.
   
   
2. Water which is changed by a clean substance, by a classified as طهير (tahir) but not طهور (tahoor). In other words, it is pure but not purifying and can only be used 'adat.
   
   
3. Water that is mixed with an impurity (a dead animal, blood, urine, faeces, just to mention a few examples) cannot be used for any human purposes and has to be discarded.

Mini course in fiqh according to the school of Imam Malik - Part 1

In Islam we have four rightly guided schools of Sacred Law (arabic: madhhab, pl. madhahib). I follow the maliki school in my personal life, and the Tariqa Tijaniyyah, to which I belong are built up around the fiqh of Imam Malik.

Why four different schools of Sacred Law? I'll give you a short, short answer and a literature list. We have al-Quran and the Sunnah of the Holy Prophet (may Allah bless him, keep him). This can be seen as the text of the law. A regular, unlearned person cannot and must not take these books and extract rulings from them, because that is a complicated process. Therefore, we have the four Imams; Imam Abu Hanifa, Imam Malik, Imam al-Shafi'i og Imam Ahmed. These brilliant minds developed consistent systems and principles for textual analysis, which resulted in different conclusions on different issues. These differences is only due to method and you cannot say "he is right and he is wrong". Their conclusions are reached using their principles and the arabic language to interprent quranic texts or hadith. As common Muslims, we choose a school and stick to it. There are room for taking opinions from other schools, but that has rules coupled to it and you should consult a well educated teacher before doing it.

And again I have to stress the fact that I'm not a shaykh. I'm just a student of the Sacred Sciences. That means I'm parrot - what I say and write is taken directly from my teachers and texts that has been explained to me.

If you want to look in to the differences of the Imams in more detail I recommend reading the book The Differences of the Imams by Shaykh al-hadith Muhammad Zakariyya Kandhlawi, published by White Thread Press, 2004.

Tariqa Tijaniyyah - Part Three - Shaykh Ahmad Tijani and the Islamic Sacred Law (Shari’a)

[Excerpts from Zachary Wright, On the Path of the Prophet: Shaykh Ahmad Tijani and the Tariqa Muhammadiyya (Atlanta, 2005), p. 81-85. Posted with permission of publisher.]


“Know that Sufism is compliance with Allah’s command and avoidance of His prohibitions, externally and internally, with regard to what pleases Him, not what pleases you.”[1]


It is clear from the primary sources containing Shaykh Ahmad Tijani’s ideas and behavior that he possessed a profound respect for the legal value of the Qur’an and Sunna of the Prophet and his companions, as well as (though to a lesser extent) for the inherited tradition of scholarly interpretation of these sources. As was shown earlier, he was trained in the sciences of the Qur’an and Hadith and prior to his becoming a shaykh al-tarbiya (of spiritual instruction), he spent most of his time during his travels teaching Qur’anic tafsir (interpretation) and Hadith. The Jawahir al-Ma’ani itself provides evidence of this emphasis, with frequent reference to Qur’an and Hadith throughout the work. Of the 246 pages in the Jawahir’s 2001 Cairo edition, fifty-four are concerned specifically with explanation of certain verses of the Qur’an, twenty comment only on Hadith, while another ten are concerned with specific questions of fiqh. It seems many of Shaykh Tijani’s students were attracted to him for his knowledge of the traditional Islamic sciences, even if they did not always stay long enough to receive initiation into his path. The celebrated Tariqa Muhammadiyya shaykh Muhammad al-Sanusi (1787-1859) testified.


I learned from him [Tijani], and I took the Qur’an from him, and he told me that he had taken it from the Prophet (may God bless him and grant him peace), asleep and awake. And he excelled in following his, may God bless him and grant him peace, example in all actions, and he honored me by letting me take the Qur’an from him, by this noble sanad, after he had taken it from him [the Prophet].[2]


In a work translated as, “Lumières sur la Tijaniyya et les Tijan,” the Senegalese Shaykh Ibrahim Niasse (d. 1975) quotes the statements of several notable scholars from Morocco, Tunisia and Egypt more or less contemporary to Shaykh Ahmad Tijani (but who were not known to have formerly entered the order) attesting to the level of his erudition.[3] As we have seen, his early circle of followers contained many distinguished faqihs, such as Ibrahim Riyahi (later to become Tunisia’s head Mufti and rector of Zaytuna), Muhammad al-Hafiz of Mauritania and Ibn Mishry of Algeria. Later Tijanis have been no less energetic in the field of Islamic law, as evidenced by the activities of such men as the Moroccan jurist and traditionalist Muhammad al-‘Arabi al-Sa’ih (d. 1892), the Mauritanian scholar Ahmad al-Shinqiti (d. 1913), the Marakeshi Qadi Ahmad Sukayrij (d. 1949), Shaykh Ibrahim Niasse (who in 1961 received, for his Islamic scholarship and efforts to spread Islam, the title “Shaykh al-Islam” from the Azhar), the Egyptian scholar Muhammad al-Hafiz (d. 1978) and the former Mufti of Albania, Hafiz Sabri Cocki. With the spread of the Tijaniyya in places like West Africa, the order has sometimes become more famous for its Islamic scholarship than anything else.[4]


Shaykh Ahmad Tijani himself provides the model for the respect for the Shari’a many of his later followers would come to represent. When asked if false statements would be attributed to him after his death, he replied in the affirmative and urged his followers to use the criterion of the Shari’a to determine the truth: “If you hear anything attributed to me, weigh it on the scale of the Shari’a. If it conforms, accept it, otherwise reject it.”[5] Ali Harazem al-Barada writes about his Shaykh, “We find him stern (shadid) concerning the religious obligations … and he often says, ‘The best of remembrances (adhkar) is the [servant's] remembrance of Allah at the command of his Lord and His prohibition.’”[6] He demanded of his disciples that saintly miracles be kept hidden and elaborated that “An act of righteousness is better than a thousand miraculous feats.”[7] He was reportedly particular about the performance of the canonical prayer, emphasizing that it should be made in congregation and at its proper time, saying, “No work is better than prayer (salat) in its proper time.”[8]


According to the Jawahir, the Shaykh did not neglect the external sciences and his knowledge in this area included the theology of God’s oneness (tawhid), Qur’anic interpretation (tafsir), Prophetic traditions (Hadith) and biography (sira), and other traditional sciences such as grammar and poetry; in fact sharing with the ‘ulama “the entirety of their knowledge.”[9] But, as is illustrated from al-Sanusi’s statement about Shaykh Tijani’s knowledge of the Qur’an, it seems that he did not make a great distinction between esoteric and external knowledge, holding that the “external sciences return in their entirety” to the reality of the esoteric sciences.[10] Specifically, the study of the Qur’an and Hadith, which helps to instill the fear of Allah, serve to separate the aspirant from the frivolity of the material world (dunya), thereby allowing him to behave “as if he is seeing the afterlife between his hands.”[11] The inner state of the worshipper before his Lord should be one of utmost sincerity and purity “in order to accomplish an act of pure adoration and satisfaction of Divine laws.”[12] The contemporary Senegalese Tijani Shaykh Hassan Cisse explains in this regard the place of the Shari’a within the real knowledge of God (ma’rifa): "The importance of this knowledge [Shari'a] is that it is used to service and maintain the ma’rifa (reality, beauty and magnificence) of Allah already acquired. It is a means of revisiting Allah through primary worship like prayer, fasting, alms giving and pilgrimage, and secondary worship like marriage/divorce, commerce/economics, etc.[13]


It is clear that Shaykh Tijani held the classic Sufi opinion of the essential link between the Shari’a and the esoteric reality (Haqiqa). “It is incumbent on the truthful person,” he said, “to immerse himself in the esoteric reality (Haqiqa) while working with the external Shari’a, keeping to the regulations, and that is the straight path in following the Messenger.”[14]

---

[1] Shaykh Ahmad Tijani, cited in Shaykh Ibrahim Niasse, Kashf al-Ilbas; in Pearls from the Divine Flood: Selected Discourses of Shaykh al-Islam Ibrahim Niasse (Atlanta, 2006), p. 48.
[2] Ahmad al-Sharif (grandson of al-Sanusi), Al-Anwar al-qudsiya fi muqaddimat al-tariqa al-Sanusiya, quoted in Knut S. Vikor, Sufi and Scholar on the Desert Edge, Muhammad b. Ali al-Sanusi and his Brotherhood (London: C. Hurst & Co., 1995), pp. 59-60.
[3] Shaykh Ibrahim Niasse, “Lumieres sur la Tijaniyya et les Tijan,” chapter entitled, “Elonges des Savants a l’endroit de Ahmad al-Tijani.”
[4] Barbara Callaway and Lucy Creevey, The Heritage of Islam, Women, Religion and Politics in West Africa (Boulder: Lynne Rienner Publishers, Inc., 1994), p. 46.
[5] Ifadat al-Ahmadiyya, p. 12. See also Shaykh Hassan Cisse, Translation and Commentary of the Spirit of Good Morals by Shaykh of Islam Shaykh Ibrahim Niasse (Michigan: A.A.I.I., 1998), pp. 12-13.
[6] Jawahir, p. 35.
[7] Benabdellah, La Tijania, p. 75.
[8] Jawahir, pp. 59, 36.
[9] Jawahir, p. 40.
[10] Jawahir, p. 40.
[11] Jawahir, p. 40.
[12] Jawahir, quoted in Amadou Makhtar Samb, Introduction a la Tariqah Tidjaniyya ou Voie Spirituelle de Cheikh Ahmad Tidjani (Dakar: Imprimerie Saint-Paul, 1994), p. 89.
[13] Shaykh Hassan Cisse, Spirit of Good Morals of Shaykh Ibrahim Niasse, p. 17.
[14] Jawahir, p. 51. This statement is reminiscent of Imam Malik’s famous diction, related by Shaykh Hassan Cisse, “He who practices Sufism (tassawuf) without understanding and observing the Fiqh (law) corrupts his faith, while he who understands and observes Fiqh without practicing Sufism corrupts himself. But he who combines the two has indeed proven to be true.” See Shaykh Hassan Cisse, Spirit of Good Morals by Shaykh Ibrahim Niasse, p. 23.

Tariqa Tijaniyyah - Part Two - The Essence of the Sufi Way

by Shaykh Muhammad al-Hafiz al-Misri

The Prophet said: “The men of learning are heirs of the Prophets, and the Prophets did not leave behind an inheritance of Dinars or Dirhams, they left only knowledge. So whoever acquires knowledge, he acquires an abundant share. ”There is no doubt that part of the knowledge that the Prophets passed on as inheritance is the knowledge of ridding the soul or inner self of the layers of darkness, purifying it from the turbidity of matter and guiding it to the spiritual world, to the abstractness of the higher kingdom of God. The soul will then become pure so that no matter can have an effect on it. Rather, its purity will refine the thick-skinned ones; its flowing secret will revive the lifeless. It is the Lord himself Who aids such a soul with His divine light; illuminating its vision and powers so that it sees, hears, settles, moves, knows, takes and gives under the divine guardianship of Allah the Exalted. In this place of proximity, God chooses the soul, purifies it, loves it and draws it ever closer to Him. And this is the station of special love and sublime proximity!


Those who have inherited such knowledge are the doctors and healers of souls or inner selves; God has taught them their diseases and the remedies.


And it is one of the many graces of God to this Muhammadan community that no time is deprived of them until the hereafter. The Prophet has said, “Some of my followers will remain victorious (on the right path) until God’s order (Last Day) comes to pass”.


All of us are commanded to purify, tame, and refine ourselves. God, the Exalted said, “By the soul, and by what shaped it in a proportionate way! He has inspired to it (the knowledge of) its wrong and its right. Truly he succeeds who purifies it; and he fails who corrupts it” (Qur’an, 91: 6-10).


The Prophet has also drawn our attention to the benefits of good companionship and its favourable effect on self-purification. He told us the story of the man who repented after killing a hundred persons and consulted a man of learning who advised him to go to such and such land, where there are people who worship God. This sage asked the criminal to join them in the worship of God, and never return to his homeland because it was an evil land. He started off his journey; and died half way to his destination. A dispute arose between the angels of mercy and the angels of torment: the angels of mercy said that he had come in repentance turning his heart towards God; the angels of torment said that he had never done a good deed. So the distance was measured, and God made it so that he was found closer to the land of worshippers so that the angels of mercy took him.


The Prophet also told us, “The case of a good companion and that of a bad companion is like that of one who has musk and of one who blows a furnace (an ironsmith). The owner of musk might give you some as a gift, or you might buy some from him, or at least you might smell its fragrance. In regards to the other, he might set your clothes afire, or at best you catch a bad smell from him”.


There are various degrees of companionship; the highest of which is the companionship of soul to soul. As they blend in the worlds of purity and holiness, souls meet in their way to God, love each other for the sake of God, by the spirit of God, and in the cause of God and His obedience.


This is the spirit and essence of the Prophet’s Sunnah, this is the pathway to God the Exalted, which all the rightly guided people of God have walked along. It is the way that all the sages have embraced, without exception, regardless of the differences in their pace: some of them are fast, and others are slow; some are overwhelmed by the Beauty, others by the Majesty, yet others by both. These are different states that originate from the same source and drive: the journey to God and fleeing to Him from everything else; the endeavor towards perfecting servitude to His Majesty, and towards fulfillment of the divine rights of His Lordship.


This is a summary of the essence of every Sufi order (tariqa) in the path to God the Exalted, including the Tariqa Tijaniyya. And he who does not adopt this approach with that objective in mind, his affiliation to the Tariqa is invalid and in vain.


No one should deceive himself by allowing himself to indulge in the darkness of disobedience, away from God and the righteous ones. He should cure himself by accompanying the truthful and rightly guided men. Among those, undoubtedly the most deserving of being followed are the healers of souls, the chosen ones whom God, as a favor to humankind, has qualified and bestowed with this kind of knowledge.


Those who do not believe in the saints of God (awliya’ Allah) and in the special endowments and miracles that God has honoured them with, in both knowledge and deed, in life and death, should consult the Qur’an, the books of authentic Hadith, and the various commentaries of the scholars. There are numerous Hadith traditions and literature confirming these things.


However, the words here are for the one whose heart God has opened to know the truth, whom God has intended to emancipate from the prison of matter by polishing the mirror of his heart and opening the closed eyes of his soul. Such a person needs only to be truthful in following any of those doctors that he may choose, as all the tariqas of the people of God are guiding to His Majesty. A metaphor of this is that whoever enters through one of the many doors of the holy mosque in Makkah, he enters into the ‘Presence’ of His Majesty, God the Exalted.


The benefits of companionship with these doctors have been proven time and time again. Many dissolute and self-indulgent individuals have become calm and righteous, and many stray souls were brought back to the light of righteousness. Both friends and foes have conceded to these results.


The highly venerable masters in this Tariqa have stated that the Tijani path has the highest standing amongst all, and every Sufi way of spiritual training (tarbiya) is synthesized in it. It is well-known to those who know the ways of the people of God that some of them train by seclusion (khalwa), while others train without; some train through performance of litanies (dhikr) in secret, while others train through loud performance, and some people attain through recitation of prayers upon the Prophet. Likewise, spiritual advancement can come through a glance, or zeal, or a Name, or ecstatic attraction, and so forth.


Every dhikr or special technique that is known in other Sufi paths has been perfected in this Tariqa. In it are gathered all the good traits of other tariqas; and the Tijaniyya is unique in what it contains of special endowments for its adherents. God has said, “That is the bounty of God; which He gives unto whom He will. And God is the processor of infinit bounty” (Qur’an, 62:4).

Hadith books for us common Muslims

بسم الله الرحمن الرحيم الحمد لله رب العلمين

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم

The other day, I was asked to say something general about usul al-fiqh and the Maliki madhhab. One off the points I always emphasis in such talks it this: We common Muslims should be careful when reading in the large hadith compilations, like the Sahihain. Sahih al-Bukhari, Sahih Muslim, and the other great sahih books are reference works for experts. You can read it for the baraka, that's good, but you and I cannot and must not draw our own conclusions form those works. That will lead us astray and we may lead others astray.
After the dars, I was asked what kind of hadith books should we read then, when we want to read ahadith from our Master Muhammad ? al-Hamdu liLah, the muhadithun – the hadith expert – did not forget us, the lay people, who want to read and study the sayings of our Beloved (may the choicest blessings of Allah be upon him). They compiled works containing with no controversial hadith and hadith that are difficult to misinterpret.
Here is a list of beneficial books in hadith – compiled by me (who is NOT expert, just a student) together with eventual commentaries. The list is my personal priority. Commentaries and other auxiliary information will be labelled Comments.
Feel free to contact me for corrections of mistakes, comments and further suggested readings, in sha Allah.



Recommended books:
The complete forty ahadith by Imam al-Nawawi translated by skaykh Abdusamad Clarke (Norwich, UK).
Comments: The book contains the most important ahadith in inderstandign the basic principe of Religion; Iman, Islam and Ihsan. The book can be studied in its entirety at www.islamakademiet.dk.
Shaykh Abdussamad has also translated the magnificent work of Ibn Rajab al-Hanbali The compndium of Knowledge and Wisdom, if you have the himma to immerse yourself in the details of these hadith. The original translation The Ahadith complete Forty by Imam al-Nawawi also contain the imams minimum essential commentaries.
al-Shama'il al,Muhammadiyyah – Compiled by Imam al-Thirmidhi. This collection describes the outer and inner qulality of our Beloved Profhet Muhammad.
A more general book – which can easly be memorized and aid in studies of the arabic language, is Provision of the seeker – A manual of Prophetic Hadith with commentaries.



I think that's a enough for readings for quite some time! May Allah increase you and me in our effort to promote His din. Amin.



Book stores:
http://kitaabun.com/shopping3/
http://www.fonsvitae.com/ (US based, but they label the parcel as "gift", so no mess with the customs.)http://www.rootsdistribution.co.uk/
http://www.simplyislam.com/