Wednesday 12 June 2024

Different Hijaab Types

 

Different Types of Hijab

Shaykh Muhammad bin Saalih al-Uthaymeen رحمه الله

 

The questioner says that she wears a shoulder ‘abayah’ which is very wide and not embellished (i.e. plain). She wears a big scarf over it from the top of her head to the middle of her back with a face covering. Is this hijab permissible? As some of the teachers have said that the shoulder abayahs are prohibited. However, I wear a loose, plain one—is this prohibited (haram)?

 

Answer:

 

I do not see that this is haram prohibited if the face and the hands are covered; However, I do not see that this is something good. What is it that makes us turn to an abayah that is not known in this land (Saudi Arabia), why? The abaya that is known in our land covers more than the other one, so people have gone from the known custom which is better to something that is not known to us which is not as good. Why should we do this? Doing this, shows weak personality and a lack of self-esteem. I ask our sisters in this country to remain upon what is our custom to wear of the known head abayah (one piece from head to toe) which does not show the length of her neck or the size of her neck or shoulders. The more a woman’s clothing covers her, the better it is.

 

Question from an Arab country:

 

If I wear a (one piece head) abayah I will be odd. When I cover my face completely with a cloth, I am made fun of and ridiculed, which really upsets me. Is it correct for me to wear a shoulder abayah and a niqab (sewn specifically for the face with holes for the eyes) due to this situation?

 

There is no doubt that the head abayah covers more and is more of a protection from temptation. Due to this, it is better for a woman to wear it. The woman wearing a shoulder abayah which covers her whole body, then this is ok (لا بأس به) but if she kept her head abayah that she used to wear, it would be better. However, if the women in the society that she is in, wear shoulder abayahs, then it is ok for her to do so. As for niqab (a face covering with holes for the eyes), then this is something legislated in the religion as it was something worn at the time of the Prophet . If we make a ruling today, that the niqab is permissible (instead of covering the whole face completely with a cloth), women go further and do not stay within what is allowed for a niqab, which is an opening just enough for a woman to see her way. They make the opening wider so that the eyes, eyebrows and forehead are showing. Women do not only show their eyes, they wear kohl and other eye makeup. This is why we do not give a ruling that the niqab is permissible, even though we believe it is permissible (with the correct usage—small opening just enough for the eyes without makeup). This is out of protection for the woman, so she does not go further and uncover what is not allowed to uncover.

 

Translated by Umm ‘AbdirRahmaan Tara Hashim 1445/2024

@utrujjahpress

https://hajj-umra-resources.blogspot.com/

 

 

الشيخ محمد بن صالح العثيمين

السائل : ترتدي عباءة على الكتف وتكون واسعة جداً وغير مطرّزة وتضع عليها طرحة كبيرة أيضاً حيث تكون من أعلى الرأس إلى نصف الظهر والغطاء أيضاً هل هذا الحجاب جائز مع العلم بأن بعض المعلّمات يقلن بأن العباءة التي تكون على الكتف محرّمة ولكنني أرتدي غير مطرّزة وواسعة هل في ذلك حرام؟

 

الشيخ : لا أرى في هذا حراماً إذا كانت قد سترت وجهها وكفيها لكني لا أرى أن ذلك حسن، ما الذي يجعلنا نرجع إلى عباءة ليست هي العباة المعروفة عندنا؟ لماذا؟ ثم العباءات المعروفة عندنا أستر من هذه فنحن الأن عدلنا عن العادة المألوفة وعدلنا عن الأفضل إلى شيء غير مألوف وإلى شيء مفضول، ما بالنا نفعل هذا؟ هذا يدل على ضعف الشخصية وعلى عدم الاعتزاز في النفس فأرجو من أخواتنا في هذه البلاد أن يبقين على ما كان معتادا من لُبس العباءات المعروفة التي تكون على الرأس فلا تبيّن مدى طول الرقبة ولا حجم الرقبة ولا حجم الكتفين وكلما كان لباس المرأة أستر كان أفضل. نعم.

 

 

 

https://youtu.be/Ugbg75aZqSI?si=viBOIzUfBIeUi8dM

في إحدى الدول العربية إذا لبست العباءة أكون شاذة و كذلك عندما أضع الغطاء الساتر على وجهي و أسمع كلاما و استهزاء يؤلمني جدا فهل يصح أن أضع العباءة على الكتف و ليس على الرأس و هل يصح لي لبس النقاب والحالة كما ذكرت ؟

الشيخ محمد بن صالح العثيمين

السائل : في الدول العربية تقول فضيلة الشيخ إذا لبست العباءة أكون شاذة وكذلك عندما أضع الغطاء الساتر على وجهي وأسمع كلاماً واستهزاء يؤلمني جداً فهل يصح أن أضع العباءة على الكتف وليس كما أضعها على الرأس؟ وهل يصح لي لبس النقاب والحالة كما ذكرت؟

 

الشيخ : الحمد لله رب العالمين وأصلي وأسلم على نبيّنا محمد وعلى ءاله وأصحابه ومن تبعهم بإحسان إلى يوم الدين، لا شك أن لُبس العباة على الرأس أستر وأبعد من الفتنة وإذا كان هكذا فالأفضل أن تفعل المرأة ذلك وكونها تلبس عباة على الكتف مع ستر بقية البدن لا بأس به لكن بقاؤها على ما كانت عليه من قبل أفضل إلا أن يكون المجتمع الذي هي فيه تلبس نساؤه العباة على الكتف فلا بأس.

وأما النقاب فلا شك في جوازه شرعا لأنه كان يُستعمل على عهد النبي صلى الله عليه وعلى ءاله وسلم لكن لو أفتينا به اليوم لتوسّع النساء فيه كما هو الواقع ولا تقتصر المرأة على ما يجوز من النقاب وهو الفتحة بقدر ما ترى المرأة طريقها فقط بل تتوسّع فيه وتفتح فتحة واسعة تشمل العين والجفن وبعض الجبهة وبعض الجبين ولا تقتصر المرأة أيضا على أن تكشف العين مجرّدة عن التحسين بالكحل وغيره لذلك لا نُفتي بجوازه وإن كنا نعتقد أنه جائز، لا نفتي بجوازه حماية للمرأة من أن تتوسّع في ذلك وتكشف ما لا يجوز كشفه. نعم.

السائل : أحسن الله إليكم ..

الشيخ : فإذا كان كذلك فالأفضل بلا شك أن تستر وجهها كله. نعم.

Niqab and Hajj

Click here for pdf 


 Understanding the Face Veil (Niqaab) and Hajj

Compiled by Umm ‘AbdirRahmaan Tara Hashim 1445/2024

 

بسم الله الرحمن الرحيم

 Allaah commanded women to wear hijab in the Qur’aan.


O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever Oft-Forgiving, Most Merciful.

[Surah al-Ahzaab 33:59]

“And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except only that which is apparent, and to draw their veils all over their bodies, faces, necks and chest and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women, or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of shame. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful”.

[Sura an-Noor 24:31]

 

Some scholars say that covering the face is obligatory (outside of ihram Hajj) and others say it is recommended.

During Hajj a Muslim enters the sacred state of ‘ihram’ for a certain time period and there are specific rules to follow. The man wears two pieces of cloth only and is not allowed to wear clothes sewn specifically for the body or cover his head.

A woman’s ihram clothing is different to the man’s. She can wear her ordinary clothes except for the niqab and gloves. One of the wisdoms in this is to resemble the people on the Day of Judgement who will be resurrected and stand naked waiting for Judgement.

If a woman holds the opinion that niqab is obligatory, then she removes the item of clothing that is the ‘niqab’ sewn specifically for the face with holes in but when men are around, she ‘covers’ her face in a different way (using her khimar scarf or jilbab). 

The face veil can take different forms. Not wearing the ‘niqab’ does not mean that you cannot ‘cover your face’ in other ways.

The English word ‘face veil’ that is commonly used, is general with the meaning of ‘hiding/covering’ the face with another piece of material. This is where the confusion lies. How can you be told not to cover your face (with a niqab) and then to cover your face (with a jilbaab or khimaar)?

Unfortunately in all of the translated ahadith I read, they translated لاَ تَتَنَقَّبِ  as “Do not cover your face.” Instead of “Do not use a ‘niqab’ to cover your face” specifically.

In many fiqh and hadith books translated into English, regarding Hajj and Umrah, they call the niqab ‘face veil’ which gives the false impression that you cannot cover your face at all in ihraam. This is clearly not the case as there are narrations that mention the wives of the Prophet and those of the Companions ‘covering their faces by allowing their jilbaab to fall over their faces’ when the men came near them. So what is not allowed is the specific piece of clothing sewn for the face with holes for the eyes, which is the ’niqab’ and the ‘burqa’ (see number 10 and 11 below).

 

In Arabic there are specific names for different ways of covering the face, head and body.

The Arabic roots of some of these words are:

خ م ر     To cover, conceal. (Khimaar) This root is also the root for khamr which is alcohol:           something that covers the intellect.

ن ق ب   To have holes in (the niqaab).

ح ج ب   To screen, cover. (Hijaab).

 

1.     Khimaar خمار A piece of cloth used to cover the head, neck and chest and can be used to cover the face too.

(Modern usages add ‘Khimaar Misri’ Egyptian Circle scarf which is sewn from neck downwards to waist or longer (thicker material), with niqab added on top outside of ihraam; ‘Khimaar Kuwaiti’ (thinner material) Kuwaiti head abayah that is 2/3 the length of a Saudi head abayah and is open at the neck with a rectangular scarf needed underneath and the niqab going underneath the khimar outside of ihram. ‘Malaysian khimaar’ etc).

2.     Tarhah طرحة A piece of cloth used to cover the head, neck and chest and can be used to cover the face too. (Same as khimar).

3.     Shaylah شيلة  A piece of cloth used to cover the head, neck and chest and can be used to cover the face too. (Same as khimar).

4.     Mindeel منديل A piece of cloth used to cover the head, neck and chest and can be used to cover the face too. (Same as khimar). (The word ‘mindeel’ is used in Jordan and Syria). In other countries mindeel refers to a ‘tissue/kleenex’.

5.     Jilbaab جلباب A wide, long piece of cloth that goes over the khimar scarf on the head and covers the whole body from head to toe. It can have wide sleeves nowadays. In Saudi, Yemen and the Gulf, the jilbaab is head to toe. However, in other Muslim countries the word jilbaab refers to a ‘coat’ that starts from the shoulders to the ground.

6.     Tasdeel/sadl تسديل سدل The verb ‘to hang down’ ‘fall down’ ‘pull down’ over the face.

7.     Rida  رداء  wide cloth starts from the head and covers the whole body.

8.     Abayah عباية   عباءة is similar to the jilbaab but it can start from the head or from the shoulders.

9.     Niqaab نقاب A piece of cloth, specifically sewn to fit the face, with one or two holes for the eyes to see through. Today they have two ties, velcro or fasteners to hold it in place. It has a band above the eyes and it can come with one or two extra pieces of cloth attached. It can also come with a flap to partly cover the eyes. Women usually pull up the niqab when they do not need to cover their faces.

10.  Burqa’  برقع It is like the jilbaab mentioned above that starts from the head to the toes with a ‘built in’ niqaab that covers the face completely but it has a mesh over the eye space. Today it is mostly seen in Afghanistan and it comes in pastel colours, although there is an Egyptian lyrca version that has a built-in piece under the chin which can be pulled up to cover the face.

11.  Ghitaa غطاء  A covering made from any piece of material or cloth.

12.  Ghutwa غُطْوة A covering made from any piece of material or cloth.

13.  Lithaam لِثام  A square or rectangular piece of material that is used to cover the face from under the eyes downwards. It can have ties or elastic. It is usually pulled down to reveal the face when not needed. (There is no band above the eyes like the niqab).

 

Ahadeeth mentioning Women not wearing Niqab but covering her face in Ihraam

 

`Abdullah bin `Umar رضي الله عنه narrated that a person stood up and asked,

"O Allah's Messenger ! What clothes may be worn in the state of Ihram?" The Prophet () replied, "Do not wear a shirt or trousers, or any headgear (e.g. a turban), or a hooded cloak; but if somebody has no shoes he can wear leather socks provided they are cut short off the ankles, and also, do not wear anything perfumed with wars or saffron, and a woman in the state of Ihram should not wear a niqab (face cloth sewn with holes for the eyes), or wear gloves."

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَامَ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ مَاذَا تَأْمُرُنَا أَنْ نَلْبَسَ مِنَ الثِّيَابِ فِي الإِحْرَامِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ لاَ تَلْبَسُوا الْقَمِيصَ وَلاَ السَّرَاوِيلاَتِ وَلاَ الْعَمَائِمَ، وَلاَ الْبَرَانِسَ إِلاَّ أَنْ يَكُونَ أَحَدٌ لَيْسَتْ لَهُ نَعْلاَنِ، فَلْيَلْبَسِ الْخُفَّيْنِ، وَلْيَقْطَعْ أَسْفَلَ مِنَ الْكَعْبَيْنِ، وَلاَ تَلْبَسُوا شَيْئًا مَسَّهُ زَعْفَرَانٌ، وَلاَ الْوَرْسُ، وَلاَ تَنْتَقِبِ الْمَرْأَةُ الْمُحْرِمَةُ وَلاَ تَلْبَسِ الْقُفَّازَيْنِ ‏"‏‏.‏ تَابَعَهُ مُوسَى بْنُ عُقْبَةَ وَإِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ وَجُوَيْرِيَةُ وَابْنُ إِسْحَاقَ فِي النِّقَابِ وَالْقُفَّازَيْنِ‏.‏ وَقَالَ عُبَيْدُ اللَّهِ وَلاَ وَرْسٌ وَكَانَ يَقُولُ لاَ تَتَنَقَّبِ الْمُحْرِمَةُ، وَلاَ تَلْبَسِ الْقُفَّازَيْنِ‏.‏

 

لاَ تَتَنَقَّبِ الْمُحْرِمَةُ، وَلاَ تَلْبَسِ الْقُفَّازَيْنِ‏.‏

Sahih al-Bukhari 1838.

 

Aisha رضي الله عنها narrated that riders would pass by us when we accompanied the Messenger of Allah () while we were in the sacred state of ihram. When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would uncover our faces.

عَنْ عَائِشَةَ، قَالَتْ كَانَ الرُّكْبَانُ يَمُرُّونَ بِنَا وَنَحْنُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم مُحْرِمَاتٌ فَإِذَا حَاذَوْا بِنَا سَدَلَتْ إِحْدَانَا جِلْبَابَهَا مِنْ رَأْسِهَا إِلَى وَجْهِهَا فَإِذَا جَاوَزُونَا كَشَفْنَاهُ ‏.

Abu Dawood 1833. There is weakness in the hadith but Shaykh al-Albani raised it to hasan due to similar hadith.[1]

 

Important Points:

 

1.     All scholars hold that the ‘niqab’ is one of the prohibitions of Ihraam for a woman as is mentioned in an authentic hadith. So a Muslim woman should not wear this type of face veil with the holes in it sewn specifically for the face.

2.     All scholars hold that a woman can cover her face with something other than a niqaab if there are men around and some scholars hold it to be compulsory to do so (See the hadith mentioning the wives covering when riders came near them). Others say it is recommended.

3.     Any other cloth can be used, whether it is her jilbaab, khimaar, or a separate piece of cloth.

4.     The best way to do this, is ‘sadl’ allowing the material to fall from above, down over her face as is mentioned in the hadith.

5.     Other ways of using this material to cover has also been mentioned by scholars as being permissible. However, there are differences of opinion on what is allowed and what is not.

6.     Some say this cloth cannot be tied, pinned or fixed (Shaykh al-Albaani, Shaykh Fawzaan and others). Shaykh al-Albaani did not allow the cloth to be tied or fixed.

https://www.al-albany.com/audios/content/8389/%D9%85%D8%A7-%D9%83%D9%8A%D9%81%D9%8A%D8%A9-%D8%AA%D8%BA%D8%B7%D9%8A%D8%A9-%D9%88%D8%AC%D9%87-%D8%A7%D9%84%D9%85%D8%B1%D8%A3%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9

7.     Shaykh Fawzaan said there was no need to pin the face cloth.

https://youtu.be/M2STzVnrY50?si=GAAVSJl4TNF0G03w

8.     Shaykh Muhammad Saalih al-Uthaymeen allows the woman to pin or tie it so that it protects her face from being seen which he sees as awrah. Just like the man is allowed to fix the lower izar in case it falls.

هل يجوز للمحرمة ربط غطاء الوجه من الخلف؟ الكافي في فقه الإمام أحمد ...

https://youtu.be/Y1V_WX3Tv4s?si=ppMvrAxKaM0MDzI_

9.     It is mentioned that Imaam Ahmad did not allow the cloth to come from bottom up, only top down.

10.  Scholars allow the cloth to touch the face. They say it is not allowed to use a baseball cap brim to prevent the cloth from touching the face.

11.  She can cover her face with a blanket when she sleeps.

12.  A face mask instead of niqab is not allowed as it is sewn specifically for the face.

13.  A burqa is a jilbaab with a built in niqab. It is also prohibited to wear it as a woman in ihraam. Any of the long, round scarves that have a built-in chin piece which serves as a niqaab could also come under this category if it is sewn specifically to cover the face. It is usually made from stretchy material to accommodate the face. Allah knows best.

14.  Scholars of fiqh have said that the ihram for a woman is in the face (the niqab) and resembles the prohibition of the man covering his head (turban or other than that).

15.  Some women think that if they cover the holes of their niqaab with another layer that it is permissible to still wear that niqaab in ihram. This is incorrect. It is still a niqaab and must be removed.

16.  Shaykh Uthaymeen was asked about a woman with poor eyesight (the niqaab with holes is easier to see through, than a piece of cloth that covers the eyes completely). He told her not to use the niqaab and to hold the hand of her sister, daughter etc.

 

There are differences of opinion due to fiqh jurisprudence issues, taking matters literally versus analogy, what leads to haram is also haram and closing the doors to evil.

 

Allaah knows best.

 

@utrujjahpress

https://hajj-umra-resources.blogspot.com/



Sources used:

·       تبصير المناسك بأحكام المناسك عبد المحسن بن حمد العباد البدر

·       قبس من الأفنان الندية لايضاح مناسك الحج المروية زيد بن محمد بن هادي المدخلي

·       ‏مناسك الحج والعمرة محمد ناصر الدين الألباني

·       الأفضلية لستر المرأة وجهها وكفيها لا لكشفهما - حسانة الألباني

·       الشرح الممتع على زاد المستقنع شيخ محمد بن صالح العثيمين vol. 7

·       العدة شرح العمدة بهاء الدين عبد الرحمن ابن إبراهيم المقدسي

·       نيل الأوتار نيل الأوطار شرح منتقى الأخبار من احاديث سيد الأخيار للإمام محمد ابن علي ابن محمد الشوكاني vol. 3

·       إجابة السائل على أهم المسائل ابن عبد الرحمن مقبل بن هادي الوادعي

·       المقنع

·       الشرح الكبير

·       الإنصاف

·       مجموع فتاوى ابن تيمية رحمه الله

·       عون المعبود

·       لسان العرب



[1] Jilbaab al-Mar’ah al-Muslimah p107. حسن في الشواهد وسنده

اسناده ضعيف لضعف يزيد بن أبي زياد - وهو الهاشمي القرشي -.

هشيم: هو ابن بشير السلمي، ومجاهد: هو ابن جبر المخزومي مولاهم.

وأخرجه ابن ماجه (2935) و (2935 م) من طريقين عن يزيد بن أبي زياد، بهذا الإسناد.

وهو في "مسند أحمد" (24021).

 



Sunday 21 February 2021

Tuesday 20 November 2018

Du'aa to learn for 'Umrah

Download the file click here

(Print two pages to a page if you wish it to be A5 size as opposed to A4 size. You can laminate them to make it last longer)

Du’aa for ‘Umrah


1
Enter state of Ihraam
لبَّيْكَ اللَّهُمَّ بِعُمْرَة
2
Condition for not completing ‘Umrah
اللَّهُمَّ مَحِلِّي حَيثُ حَبَسْتَنِي
3
Ikhlaas of ‘Umrah
اللَّهُمَّ هذِهِ عُمْرَة لا رِياء فِيها ولا سُمْعَة
4
Talbiyyah
لبَّيْكَ اللَّهُمَّ لَبَّيْك،
لَبّيْك لا شَرِيكَ لك لَبَّيْك
إنَّ الحَمْدَ، والنِّعْمَةَ، لَكَ والمُلْك،
لا شريك لك
5
a) Entering Masjid al Haraam

اللَّهُمَّ صَلّي على مُحَمَّد وسَلِّم اللّهُـمَّ افْتَـحْ لي أَبْوابَ رَحْمَتـِك
6
b) Entering Masjid al Haraam
أَعوذُ باللهِ العَظيـم وَبِوَجْهِـهِ الكَرِيـم وَسُلْطـانِه القَديـم مِنَ الشّيْـطانِ الرَّجـيم،
7
On seeing ka’bah
اللهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، فَحَيِّنَا رَبَّنَا بِالسَّلَامِ
8
Begin tawaaf at black stone
بِسْمِ الله اللهُ أَكْبَرُ
9
Tawaaf between Rukn Yamaani & black stone
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ
10
Maqaam Ibraheem.
2 rak’ah prayer:
1st Surah al Kaafiroon
2nd Suratul  Ikhlaas
وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى
·       قُلْ يَا أَيُّهَا الْكَافِرُونَ
·       قُلْ هُوَ اللَّهُ أَحَدٌ
11
Foot of Safaa

Baqarah [2:158]
 إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
12
Foot of Safaa.
Begin Sa’ee
نَبْدَأُ بِمَا بَدَأَ الله بِهِ
13
On Safaa;
on Marwah facing qiblah
اللهُ أَكْبَرُ   اللهُ أَكْبَرُ    اللهُ أَكْبَرُ
لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ،
لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي ويُمِيت وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ،
لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ ،
أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَه
14
Du’aa during Sa’ee
رَبِّ اغْفِرْ وَارْحَمْ إِنَّكَ أَنْتَ الْأَعَزُّ الْأَكْرَمُ
15
Leaving masjid al haram
اللَّهُمَّ صَلّي على مُحَمَّد وسَلِّم اللَّهُمَّ إنِّي أَسْأَلُكَ مِنْ فَضْلِكَ