Allahumma Anfani Bima Allamtani Dua Meaning & Arabic

Allahumma anfani bima allamtani is a beautiful dua for seeking increase in beneficial knowledge and deeds. Here is the full dua in Arabic, meaning, transliteration and text of the Hadith.

Allaahumma Anfani Bima Allamtani Meaning in English

Allahumma anfani bima allamtanee means O Allah benefit me with what You have taught me, and teach me that which will benefit me, and grant me knowledge which will benefit me.

Allahumma Anfani Bima Allamtani in Arabic

The dua is written in Arabic is:

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي وَ عَلِّمْنِي مَا يَنْفَعُنِي وَ زِدْنِي عِلْمًا

Transliteration

Allaahumman fa’nee bima ‘allamtanee wa ‘allimnee ma yanfa’unee wa zidnee ‘ilma.

Another similar dua from Anas bin Malik RA that he heard the Messenger of Allah (ﷺ) supplicating:

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي ، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَارْزُقْنِي عِلْمًا تَنْفَعُنِي بِهِ

Transliteration

Allahumman fa’nee bi-maa ‘allam-ta-nee wa ‘allim-nee maa yanfa’u-nee war zuq-nee ‘ilman tanfa’u-nee bih.

Meaning

O Allah benefit me with what You have taught me, and teach me that which will benefit me, and grant me knowledge which will benefit me.

[Collected by an-Nasaa’i 4/444, al-Hakim 1/ 510, Bayhaqi 1/158 & authenticated by Albani in Silsilah No. 3151]

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Text of the Hadith

It was narrated that Abu Hurairah said: “The Messenger of Allah used to say:

‘Allahummanfa’ni bima ‘allamtani, wa ‘allimnima yanfa’uni, wa zidni ‘ilman. Wal-hamdu Lillahi ‘ala kulli hal. [O Allah, benefit me by that which You have taught me, and teach me that which will benefit me, and increase my knowledge. Praise is to Allah in all circumstances].’”

[Collected by Al-Tirmidhi 3599 and Ibn Majah 251]

Explanation of the Hadeeth

This Hadeeth entails a comprehensive supplication related to knowledge and the relationship that is befitting of a Muslim to have with it (i.e. knowledge).

The supplication is comprised of three sentences (i.e. important matters) connected to the realization of this noble request and magnificent objective.

The first is the statement of the Prophet (SallAllahu Alaihi wa Sallam): “O Allah, benefit me through that which You have taught me…”

This entails a request from Allah for al-Intifa’ (i.e. that one benefits) through that which one learns of beneficial knowledge, since the real purpose of (seeking) knowledge is to act upon it.

Every Sharee’ah-based knowledge (i.e. that which is derived from the divine sources of the Qur’an and authentic Sunnah) is required, by the One Who legislated it (i.e. Allāh), to be sought primarily due to the fact that it is a means through which one may worship Allāh.

Hence, whenever the benefit is not realized from knowledge, then indeed, it becomes a source of harm and evil and a proof against the one who possesses it.

The second is the statement of the Prophet (SallAllahu Alaihi wa Sallam): “..and teach me that which will benefit me…”

This entails the person asking Allah that He favour him with beneficial Knowledge, i.e. the knowledge of the Sharee’ah (divine law of Allah) from which the person legally responsible to observe the laws of Islām will receive the following benefits:

• a. Knowledge of what is obligatory upon him from the affairs of his Deen (religion), including his Ibadāt (acts of worship) and his Mu’amalat (dealings with other people),
• b. Knowledge of Allah, His Names and His Characteristics or Qualities, and
• c. Knowledge of whatever is obligatory upon him to fulfill and the actualization of obedience to Allah.

From the signs which indicate that Allah intends Khair (good) for His worshipper is that He grants His servant success in seeking this knowledge and in achieving it, as it has been confirmed in the act of the Prophet (SallAllahu Alaihi wa Sallam), that he (SallAllahu Alaihi wa Sallam) said:

“Whoever Allāh intends good for, He will grant him Fiqh (understanding) of the Deen (al-Islām).” [Reported by al-Bukhāree, no. 71]

This Khaireeyah (i.e. the goodness that is attained by one who has been given understanding of Islām) will not be attained simply by acquiring knowledge; rather, acting (upon the knowledge) is incumbent.

The third is the statement of the Prophet (SallAllāhu Alaihi wa Sallam): “…and increase me in knowledge.”

This is like the saying of Allāh, the Most High:

“And say: my Lord! Increase me in knowledge.” [Soorah Ta-Ha (20):114] – where Allāh (the One Free from All Imperfections, the Most High) commanded His Prophet (SallAllāhu Alaihi wa Sallam) to ask Him for an increase in Ilm (knowledge).

This is because ‘llm (knowledge) is Khair (goodness) and an abundance of Khair (goodness) is desirable; and it is from Allah (the Mighty, the Majestic) and the road to it is by:

• (a) striving and struggling,
• (b) having an ardent desire for the knowledge,
• (c) asking Allah for it,
• (d) seeking help from Allah to attain it and
• (e) the feeling of being in need of Allāh all the time.

The servant (of Allāh) continues to be in a good state as long as he is in this condition of diligently seeking the knowledge which benefits him, benefiting from that which he is learning, and continually increasing in knowledge – until he meets Allāh, the Mighty, the Majestic.

What an excellent condition (this is), and what a noble ending i.e. for this person when he receives the reward of his Lord!

Here it is necessary to make note of the fact that whosoever supplicates to Allah to bless him with al-Ilm an-Nafi (beneficial knowledge), to benefit him through that which He teaches him, and to increase him in knowledge

– it is incumbent upon this person, along with supplicating for the above, to utilize the legislated means for achieving knowledge and getting the most benefit from it, by gradually proceeding through its stages, rising up through its stations and traveling along its path.

He must not confine himself to supplicating, without utilizing the means (to achieve the knowledge and its benefits).

After this, Al-‘Allāmah Ib-nul-Qayyim (Rahimahullāh) clarified the fact that being denied knowledge occurs due to the opposite of these (six) matters, i.e.:

By abstaining from asking (questions), Poor listening and failure to give ear, Poor understanding, Failure to memorize, Failure in spreading the knowledge and teaching it, and Failure to act upon it.

O how beautiful it is for the Muslim to realize his need for al-‘Ilm and the necessity of having it. So, he supplicates to his Rabb (Creator, King and Disposer of all affairs) asking that He guide him along the road of al-IIm an-Nafi’ (beneficial knowledge) and grant him success in attaining its benefit and being elevated through (the various) levels of knowledge and action.

Indeed, the need of the human being for al-Ilm is far greater than his need for food and drink, since a person’s need for food and drink in the course of a day is (only) a limited number of times. As for his need for al Ilm, this is something needed at every moment (of the day).

[Taken from the book ‘Explanation of Comprehensive Supplications from the Sunnah of the Prophet (ﷺ) (‘Fiqh al-Ad’iyah wal-Adhkār’) Shaykh Abdur-Razzāq ibn Abdul-Muhsin al-Badr]

Also Shaikh Saalih al-Fawzaan’s explanation:

“Oh Allaah, benefit me by that which you have taught me…”

This is because a person could have knowledge of something but not gain any benefit from it and his knowledge (would then) become a proof against him.

He would become like a donkey carrying books, carrying around knowledge but not receiving anything from them.

So the intent is not merely to gain knowledge. However, the intent is (to gain) knowledge and action, the knowledge that benefits its possessor.

As for knowledge that isn’t beneficial, then this doesn’t aid the person at all. Rather, he will be from the foremost to be roasted in the Fire on the Day of Resurrection as it is authenticated in the hadeeth.

“Teach me that which will benefit me…”

Because if Allaah doesn’t teach an individual, he will not learn anything.

So you are asking Allaah to teach you what will benefit you and benefit you by what He teaches you.

“And provide me with knowledge that will benefit me.”

He (sallaahu ‘alayhi wasallam) didn’t just say “knowledge” only. Rather he said “knowledge which will benefit me.” Knowledge that is of no benefit will be a proof against the one who has it.

So in this (hadeeth) there is a very important regard for (beneficial) knowledge and that the Muslim should ask Allaah to teach him what will benefit him and to make his knowledge beneficial for him and not a proof against him.

And in this hadeeth proves that knowledge is connected to action. So there is no benefit in action(s) without knowledge instead it will be a cause for misguidance.

And likewise there is no benefit in knowledge without action. Rather that would enrage Allaah, Glorified be He and Most High.

[Excerpt of Shaikh Saalih al-Fawzaan’s explanation of the above hadeeth from Explanation of Buloogh al-Maraam – Vol. 6 Kitaab al-Jaami’; Chapter: adh-Dhikr wad du’a. – Pg: 347-348 Translator: Abu Fouzaan Qaasim]