Allahumma Alimul Ghaibi Wa Shahada Meaning, Arabic Text, and Benefits

Allahumma alimul ghaibi wa shahada is an important and powerful supplication. The Prophet SAW instructed us to recite this word of remebrance in the morning, evening and when we go to bed.

Allahumma Alimul Ghaibi Wa Shahada Meaning In English

The meaning of allahumma alimul ghaibi wa shahada is O Allah! Creator of the heavens and the earth! Knower of the hidden and the exposed! Lord of everything and every one. I bear witness that none has the right to be worshipped but You. I seek Your Protection from the evil of my own self from the evil of Satan and from the evil of Shirk to which he calls. And from committing wrong against my soul or bringing such upon another Muslim.

Allahumma Alimul Ghaibi Wa Shahada In Arabic Text

Here is how to write this beautiful dua in Arabic

اللَّهُمَّ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ فَاطِرَ السَّماوَاتِ وَالْأَرْضِ، رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءاً، أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ

Transliteration Of Allahumma Alimul Ghaibi

Allahumma fatiras samawati wal ardi, alimal-ghaibi wash-shahadati, Rabba kulli shai’in wa malikahu. Ash-hadu an la ilaha ilia Anta, audhu bika min sharri nafsi, wa sharrish-Shaitani wa shirkihi Wa an aqtarifa ‘alaa nafsee soo-an aw ajirhu ilaa Muslimin.

Allahumma Alimul Ghaibi Wa Shahada Hadith

Abu Hurairah reported: Abu Bakr asked, “O Messenger of Allah! Teach me some words so that I may recite them in the morning and in the evening.” The Messenger of Allah SAW said, “Recite these words:

‘Allahumma fatiras-samawati wal-ardi, ‘alimal-ghaibi wash-shahadati, Rabba kulli shai’in wa malikahu. Ash-hadu an la ilaha ilia Anta, audhu bika min sharri nafsi, wa sharrish-Shaitani wa shirkihi.’”

The Messenger of Allah SAW added: “Recite these words in the morning and the evening and when you go to bed.”

[Abu Dawud and At-Tirmidhi]

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Commentary And Meaning

This supplication (dua) is a beautiful and comprehensive one that reflects the believer’s acknowledgment of Allah’s attributes and their plea for His protection. Let’s explore it step by step:

1. Invocation to Allah:

• “O Allah!” – The dua begins with a direct address to Allah, the one and only God.

1. Recognition of Allah’s Attributes:

• “Creator of the heavens and the earth!” – Acknowledging Allah as the Creator of the entire universe, emphasizing His omnipotence and creative power.
• “Knower of the hidden and the exposed!” – Recognizing Allah’s omniscience, as He knows everything, whether it’s apparent or concealed.
• “Lord of everything and everyone.” – Affirming Allah’s sovereignty over all aspects of existence, from the smallest creatures to the mightiest celestial bodies.

2. Declaration of Monotheism:

• “I bear witness that none has the right to be worshipped but You.” – Professing the concept of monotheism (Tawhid), declaring that Allah is the only deity worthy of worship.

3. Seeking Protection:

• “I seek Your Protection” – Expressing the believer’s need for divine safeguarding.

4. Protection from Various Evils:

• “from the evil of my own self” – Seeking protection from one’s own inclinations and tendencies that may lead to wrongdoing.
• “from the evil of Satan” – Requesting defense against the whispers and temptations of Satan (the devil).
• “and from the evil of Shirk to which he calls” – Shirk refers to associating partners with Allah, and this part of the dua seeks protection from falling into the sin of polytheism.
• “And from committing wrong against my soul” – Asking for protection against actions that may harm one’s own soul.
• “or bringing such upon another Muslim” – Also requesting protection from harming other believers and committing wrongs against them.

• Abu Bakr (RadhiyAllahu anhu) asked the Prophet (SallaAllahu ‘alayhi wasallam) to teach him something to say every morning and evening, so he taught him to say this supplication, and added that it is also to be said when a person goes to bed.
• We begin this supplication by glorifying Allah and praising Him so that we can get closer to Him and increase the chances of having our supplication answered.
• The praise of Allah begins by acknowledging His infinite knowledge as He knows what is hidden and what is apparent. The knowledge of Allah encompasses the past, the present, and the future. It includes what we can physically see, and that which is hidden from us.
• The praise of Allah then moves on to acknowledging His infinite power as He is the one who invented and created the heavens and the Earth. The One who is able to create this magnificent creation is undoubtedly an all-powerful Creator.
• As Allah is the one who knows everything and has created everything, it is only right that He is the Lord and King of everything, hence we mention and acknowledge this in the subsequent part of the supplication after praising Him for His knowledge and power.
• The Lord is the one who nurtures and looks after, therefore if Allah is the Lord of everything, then this means that everything is dependent upon Allah.

• The resultant effect of Allah being the Lord of everything is that He should be worshipped, so we testify that there is none worthy of worship but Him in the following part of the supplication.
• After praising Allah and acknowledging our dependency on and relationship with Him, we begin to ask Him our needs.
• Our first request is that Allah saves us from the evil of our own soul.
• We seek refuge in Allah from our soul though our soul is a part of us so how can it be our enemy? In fact, Ibnul Qayyim said, “Beware of your soul, for you have not been faced with a tribulation except due to it. Do not make peace with it, for by Allah you do not honour it if you do not degrade it. You do not give it respect if you do not humiliate it. You do not give it strength if you do not break it. You do not give it rest if you do not tire it. You do not give it safety if you do not frighten it, and you do not give it happiness if you do not make it sad”.
• The statement of Ibnul Qayyim can be understood when one considers our life as a whole, including the Hereafter. If you do not give your soul what it desires in this life and you treat it as Ibnul Qayyim advises, then you will have given it peace, honour, strength, happiness, and all that is good in the Hereafter.

• The evil we commit is either due to our own souls, or due to the whispers of Shaytan, so in this supplication we see refuge in Allah from both sources of evil.
• The evil we commit can either bring harm to ourselves, or to others, therefore in the last part of the hadith we seek refuge in Allah from bringing harm to either recipient.