Allahumma Bi Ilmika Al Ghaib Full Dua Meaning and Arabic Text

The supplication “Allahumma bi Ilmika al Ghaib” is one of the beautiful Duas from the Sunnah, through which we seek the Face of Allah and ask for His guidance. This Dua is unique in that it holds no specific place within the Salah, meaning it can be recited anytime. It carries deep meanings of humility, reliance, and a longing for Allah’s presence.

Let’s explore the full text, significance, and deeper meanings of this powerful Dua.

Allahumma Bi Ilmika Al Ghaib Full Dua Meaning

Allaahumma bi ilmika al ghaib means O Allah, by Your Knowledge of the unseen and by Your Power over creation, keep me alive as long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, I ask You to cause me to have fear of You in private and in public; and I ask You to make me truthful in speech in times of pleasure and anger; and I ask You for moderation in times of poverty and affluence; and I ask you for a state of felicity that will never cease (nor decrease) (i.e. Jannah); and I ask you for the delight of my eye (e.g. Dhikr, Salah & obedience to You) that will not be cut off; and I ask you to make me pleased with the Divine Decree after its execution, and I ask You for the coolness of life (unspoiled by the imperfections of the Dunya) after death; and I ask you for the sweetness of looking upon Your Face and a longing to meet You in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice). O Allah, beautify us with the adornment of Eman (Faith) and make us guides who are rightly guided.

Allaahumma Bi Ilmika Al Ghaib wa Qudratika Full Dua in Arabic Text

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَدُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعْ، وَأَسْأَلُكَ الرِّضَا بَعْدَ القَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْت، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ، وَلا فِتْنَةٍ مُضلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الِإيـمَانِ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

Transliteration

The Dua is transliterated as Allahumma bi ‘ilmikal-ghaiba wa qudratika ‘alal-khalqi ahini ma a’limtal-hayata khairan li, wa tawaffani idha a’limtal-wafata khairan li. Allahumma inni as’aluka khashyataka fil-ghaibi wash-shahadati wa as’aluka kalimatal-haqqi fir-rida’i wal ghadab, wa as’alukal-qasda fil ghina wal-faqr, wa as’aluka na’iman la yanfadu wa as’aluka qurrata ainin la tanqati’a wa as’alukar-rida’i ba’dal-qada’i wa as’aluka bardal ‘aishi ba’dal-mawti, wa as’aluka ladhatan-nadhari ila wajhika wash-shawqa ila liqa’ika fi ghayri darra’a mudirrah wala fitnatin mudillah, Allahumma zayyina bizinatil-imani waj’alna hudatan muhtadin.

Text of the Hadeeth

It was narrated that Qais bin ‘Ubad said: “Ammar bin Yasir led the people in prayer and he made the prayer short. It was as if they disliked that, so he said: ‘Did I not do bowing and prostration properly?’ They said: ‘Yes.’ He said: ‘And I said a supplication that the Prophet (ﷺ) used to say the Dua above.

Narrated by an-Nasa’i 1305 (Read the full text of the hadeeth)

This is a magnificent Hadeeth which has been confirmed from the Noble Prophet (ﷺ), – which he used to recite in his Salah – encompassing tremendous benefits, noble objectives and blessed goals.

It is a Hadeeth containing splendid meanings and beneficial indications related to al-‘Aqeedah (creed), al-‘Ibadah (worship) and al-Akhlaq (character).

However, the benefit which a Muslim receives from the likes of these blessed supplications [of the Prophet (ﷺ)] will only be magnified by getting to know their meanings, understanding their indications and objectives, and striving against his lower self to realize these meanings (i.e. implement these matters in one’s life).

Here, We will discuss some of the points indicated in this Hadeeth and its splendid meanings, so that it will help us by the permission of Allah to give due care and attention to it and to be consistent in reciting it.

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Explanation of the Dua

The Prophet’s (ﷺ) saying: “…O Allah, by Your Knowledge of the unseen and by Your Power over creation, keep me alive as long as You know that living is good for me and cause me to die when You know that death is better for me…”

• – entails the worshiper entrusting his affairs to Allah and requesting from Him, the One Free From All Imperfections, that He chose which of his conditions is best for him.

At the same time he is seeking a means of nearness to Allah, the One Free From All Imperfections, by acknowledging His Knowledge which encompasses everything; and that He, the One Free From All Imperfections, Knows that which is hidden and the inner aspects of all affairs, in the same way that He Knows the outward aspects and that which is seen of all affairs.

[Likewise, the worshiper is seeking a means of nearness to Allah, the One Free From All Imperfections] by acknowledging His Power which penetrates the whole of the creation.

Hence, there is no one who can question His decision (in any of the affairs of His creation), nor anyone who can repulse His Execution of what He has decreed.

And it is known that the human being does not know the outcome of affairs, nor how they will eventually end up.

Additionally, he is incapable of (guaranteeing) the achievement of that which is in his interest, nor repulsing that which will harm him – except with that which Allah helps him with and makes easy for him.

Consequently, the human being remains in dire need of al-‘Aleem (the All Knowing) al-Qadeer (the All-Powerful), One Who is Perfect, to rectify every single one of his affairs, as well as in choosing for him the good wherever it may be.

For this reason, he (SallAllahu Alaihi wa Sallam) said: ‘…keep me alive as long as You know that living is good for me [Extend my life as long as my good deeds will be more than my evil deeds.]

And cause me to die when You know that death is better for me [Cause me to die when my evil deeds will become more than my good deeds, or when I will be overcome by trials.]….’

And for this same reason in the Sunnah – there is the prohibition of wishing for death, due to harm that has befallen the person, since the human being is ignorant of what will be the end of the matter.

It has been narrated in Saheeh al-Bukharee, from the Prophet (ﷺ) that he said:

‘No one of you should wish for death. For either he is a good person and perhaps he will increase (his good deeds); or he is a sinful person and perhaps he will reprimand (himself)’, i.e. seek the pleasure of Allah by abandoning his sins and asking for forgiveness.’

Saheeh al-Bukharee, no. 7235

The Prophet’s (ﷺ) saying: “…I ask You to cause me to have fear of You in private and in public…” means: that I exhibit fear of You, O Allah, in secret as well as in the public, both outwardly [in the visible actions] and inwardly [in the actions of the heart], while I am among the people or absent from them (i.e. alone).

Indeed, there are some people who consider themselves as fearing Allah when they are in public and out in the open.

However, the reality of fearing Allah is when one is unseen, while one is outside of the view of the people and out of sight.

Indeed, Allah has praised those who exhibit fear of Him while they are unseen (by the people).

The Prophet’s (ﷺ) saying: “…and I ask You to make me truthful in speech in times of pleasure and anger…”

• – entails asking Allah that one speak the truth while one is in a state of being pleased (with something) or angry (about it).

And it is something rare among people that one speaks the truth while in a state of anger, since anger causes the angry person to say that which is contrary to the truth and to act other than with justice.

Indeed, Allah, has praised those among His servants who forgive (others) when they become angry, and do not allow their anger to cause them to engage in injustice and transgression (against others).

Allah, the Most High, said:

“…and when they are angry they forgive.”

Soorah ash-Shoora, 42:37

Whoever does not say anything except the truth, whether in a state of anger or being pleased, this is a proof and indication of the strength of his Eman (true faith), and that he has control over the reins of his lower self.

The Prophet’s (ﷺ) saying: “…and I ask You for moderation in times of poverty and affluence…” means: that he be moderate whether his condition is that of poverty or affluence.

Al-Qasd means taking the middle course and being balanced.

So, if he was poor, he would not hold back (from spending) out of fear that his sustenance will run out; nor would he spend extravagantly taking a burden upon himself that he cannot bear.

And if he was wealthy, his wealth should not be a cause for him to spend extravagantly and exceed all limits.

And Allah, the Most High, said:

“And those who, when they spend, are neither extravagant nor miserly, but take a medium (way) between those (extremes).”

Soorah al-Furqan, 25:67

al-Qawam means moderation, taking the middle cours; and doing so – in all affairs is best.

The Prophet’s (ﷺ) saying: “… and I ask You for a state of felicity that will never cease (nor decrease) (i.e. Jannah)….”

• – the na’eem (felicity, happiness, comfort) which will never cease (nor decrease) is the felicity of the Hereafter.

The Prophet’s (ﷺ) saying: “… and I ask You for the delight of my eye (e.g. Dhikr, Salah & obedience to You) that will not be cut off…”

• – the delight of one’s eye is only one aspect of an-Na’eem (felicity, happiness and comfort).

Whereas some aspects of an-Na’eem will be cut off, other aspects of an-Na’eem will never be cut off.

So, whoever finds the delight of his eyes in the Dunya (the worldly pleasures) – then, the delight of his eyes will definitely be cut off and his happiness in it will be short lived.

Additionally, it will be spoiled by fear of misfortunes and calamities and other things that will spoil or disturb (his pleasures, joys and happiness).

It is for these reasons, that the believer does not find the delight of his eye in the Dunya (worldly pleasures and pursuits) – but rather in the love of Allah, the remembrance of Allah and taking every care to remain upon a state of obedience to Him.

As the Prophet (ﷺ) said: ‘… and the delight of my eye (i.e. my joy and pleasure) is in Salah’.

Hence, whoever attained the delight of his eye in this way, then, he has attained the delight of the eye which will never be cut off, neither in the Dunya (this world), nor in the Barzakh (i.e. the grave) nor in the Akhirah (Hereafter).

The Prophet’s (ﷺ) saying: “… and I ask You to make me pleased with the Divine Decree after its execution….”

means that he is asking that he be pleased after the execution of what Allah has decreed, because it is only then that the reality of one’s being pleased is made clear.

As for one being pleased before the execution (i.e. the occurrence) of what He has decreed, this is merely the person’s firm resolve (i.e. intention to try) to be pleased (once the decree befalls him).

However, the true state of being pleased is only realized once that which has been decreed occurs.

The Prophet’s (ﷺ) saying: “… and I ask You for the coolness of life (i.e. good, pure life, which has not been spoiled by the imperfections of the Dunya) after death…”

• – indicates that (real) Life, and its goodness and coolness, will only come about after death. Indeed, the life that is before death is spoiled.

And if the only thing that spoiled it were death, that would be sufficient (as a spoiler).

So, what if there are many other spoilers, such as worries and anxieties, grief and distress, sicknesses, senility, separation from loved ones and other than this?!

The Prophet’s (ﷺ) saying: “… and I ask You for the sweetness of looking upon Your Face and a longing to meet You – in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice)…”

in this request is a combination of the best (purest) thing in this worldly life, which is the longing for the meeting with Allah, the One Free From All Imperfections, and the best (purest) thing in the Hereafter, which is the looking upon His Noble Face.

Since the completion or perfection of this (request) is dependent upon there not being anything that will harm the person in his worldly life or be a trial for him in his practice of his religion – he (SallAllahu Alaihi wa sallam) said:

‘…in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice).’

Indeed, the fact that the believers will see their Lord on the Day of Resurrection is a matter about which the textual proofs are all in support of one another, and the evidences proving it are extensive.

No one denies or rejects it except someone who has strayed away from the straight path.

Indeed, (the believers’ seeing Allah) is the highest bounty given to the People of Paradise, and their greatest delight/pleasure.

We ask Allah, the Generous, to grant us from His bounties!

The Prophet’s (ﷺ) saying: ‘… O Allah, beautify us with the adornment of Emān (Faith)…’ – the expression ‘Zeenatul Eman’ (the adornment of Faith) includes:

• (a) Adornment of the Heart with the correct beliefs and the virtuous actions of the heart,
• (b) Adornment of the Tongue with remembrance (of Allah), recitation of the Qur’an, enjoining good and forbidding evil, and that which is similar to it, and
• (c) Adornment of the Limbs of the body with righteous deeds and acts of obedience which bring one near to Allah.

The Prophet’s (ﷺ) saying: “… and make us guides who are rightly guided…” – means that we are guiding ourselves as well as guiding others besides ourselves. And this is the best level, wherein the worshiper is:

• (a) One who has knowledge of the truth and follows it (himself), and
• (b) One who is a teacher of others and a guide for them.

In this way, one will be a Hadee (guide for others) and Mahdee (one who is rightly guided himself).

We ask Allah to guide us all to Him and to make us guides who are rightly guided!

[Excerpt taken from the book ‘Explanation of Supplications & Words of Remembrance in the Prayer of the Prophet Taken from ‘Fiqh al-Ad’iyah wal-Adhkār’ Shaykh Abdur-Razzaq ibn Abdul-Muhsin al-Badr]

The Significance of This Dua and Its Practical Application

1. Reflect on Its Meaning: Knowing the meanings of each part of the Dua allows for a deeper connection when reciting it. Each phrase holds a message that encourages us to implement patience, honesty, moderation, and humility in daily life.
2. Integrate Its Teachings in Daily Practice:
   • Recite it as part of your daily routine, especially during moments of reflection.
   • Reflect on each line and how it applies to your current life challenges or situations.
3. Use it as a Guideline for Character Development:
   • Fear of Allah, both in private and public, reminds us of consistent integrity.
   • Moderation in all states of wealth or hardship promotes gratitude and humility.
   • Seeking Allah’s Face emphasizes focusing on the eternal rather than temporary worldly concerns.
4. Commit to Memorization: By memorizing this Dua, you can recite it whenever you need to refocus or remind yourself of the values it represents.

Conclusion

The Dua “Allahumma bi Ilmika al-Ghaib” is not only a supplication but a reflection of the character traits that Islam encourages us to embody. By frequently reciting and reflecting on its meanings, we remind ourselves of the temporary nature of this world and the eternal beauty of seeking closeness to Allah.

May Allah grant us the sincerity to live by these values, the wisdom to understand His decree, and the ultimate reward of looking upon His Face in Jannah, Ameen.