Allahumma Inni Abduka Dua Meaning, Arabic and Hadith
Allahumma inni abduka is a powerful dua for grief, sorrow, sadness, stress, anxiety, depression, worries & distress. Here is the full dua in English, transliteration, Arabic text, Hadith and explanation.
Allahumma Inni Abduka Dua Meaning in English
Allahumma inni abduk means O Allaah, I am Your slave, the son of Your male slave, the son of Your female slave. My forelock is in Your Hand, Your predestination is applying on me, and Your ruling regarding me is just. I ask You by every Name of Yours, that You names Yourself, taught to one of Your creation, sent in Your Book, or kept exclusive to knowledge of the unseen with You, to make the Qur’aan the spring of my heart, the light of my chest, the removal of my sadness, and the thing that causes my worries to depart, Allaah will remove their worries and sadness and will replace it with relief.
Allahumma Inni Abduka Wabnu Abdika in Arabic
Here is Allaahumma Inni Abduka in Arabic text:
اللهم إني عبدُك وابنُ عبدِك وابنُ أَمَتِك، ناصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ ،أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ: أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلَاءَ حُزْنِي، وَذَهَابَ هَمِّي
Transliteration
The dua is transliterated as Allaahumma ‘innee ‘abduka, ibnu ‘abdika, ibnu ‘amatika, naasiyatee biyadika, maadhin fiyya hukmuka, ‘adlun fiyya qadhaa’uka, ‘as’aluka bikulli ismin huwa laka, sammayta bihi nafsaka, ‘aw ‘anzaltahu fee kitaabika, ‘aw ‘allamtahu ‘ahadan min khalqika, ‘awista’tharta bihi fee ‘ilmil-ghaybi ‘indaka, ‘an taj’alal-Qur’aana rabee’a qalbee, wa noora sadree, wa jalaa’a huznee, wa thahaaba hammee.
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Hadith Text
Abdullah ibn Mas‘ood, who said: The Messenger of Allah (ﷺ) said: “No person, when stricken by anxiety or with sorrow, says the above dua except that Allah removes from him his anxiety and sorrow, and replaces them with comfort and happiness.“
He (Ibn Masood) said: They (the Companions) asked: “Should we not learn (memorize) this?” He said: Yes! Whoever hears this should learn (memorize) it.
[Musnad Ahmad (3712), al-Haakim (1/509), Ibn Hibbaan (2372) and graded as “Saheeh” by Shaikh Ahmad Shaakir, and also by Shaikh al-Albani in al-Saheehah (199)]
Terminologies
- Naasiyatee: meaning: The forelock, the forehead.
- Maadhin: meaning: Carried out, executed, enforced.
- Al-Rabee: meaning: Happiness, joy, delight. In Arabic, the word al-Rabee is the name of the Spring season, which acts as a new beginning after the harsh winter. Fresh buds bloom, animals awaken, and the earth seems to come to life again.
- Al-Hazn: meaning: The distress which the heart feels relating to past events.
- Al-Hamm: meaning: The anxiety which one feels due to the uncertainty relating to future events.
Explanation
The saying of the person in Du’a: “O Allah, I am Your slave, son of Your slave, son of Your bondswoman”, it is the acknowledgment from the person that he is one of the creations of Allah, that He is the Creator, the Owner, and the King.
Starting with himself, then his father, then his mother, and including his forefathers all the way up to Aadam and Hawwaa, all are Allah’s creation.
He alone manages their affairs and provides for them. The creation depends upon Him for their needs and cannot survive – not even for a blink of an eye – without His help.
No one can provide them protection and refuge except Him. In this, there is complete submission, humility, and acknowledgment of servitude and obedience to Allah alone, because the person does not stop by saying:
“I am Your slave”, but he also adds saying: “…son of Your slave, son of Your bondswoman”, which is further confirmation to his acknowledgment of his servitude and humility to Allah.
In this, there is evidence of the importance of this legislated Du’a because of the perfection of its wording, its meaning, and its noble objective.
“my forelock is in Your Hand”, meaning: The front part of his head, the forelock, is in the grasp of Allah.
It is an acknowledgment and affirmation that no one has might and power except Allah and that the forelock of every creation is in the grasp of Allah, who turns it in any direction He likes, and He decides about them the way He wants, and no one can oppose Allah’s Decisions and Judgments, and no one can overturn what He had Decreed.
“Your Command over me is forever executed”, meaning: The Command here can refer to both: Allah’s Legislated (religious) Commands, and Allah’s Universal Commands (example: life and death, giving and withholding, etc.).
And both these Commands are executed over the slave whether he likes it or not and whether he accepts it or not.
As for the Universal Command (Decree), no one can oppose it, but as for the Shar’ee Commands – that which Allah had Commanded and Prohibited – some slaves choose to be disobedient and are therefore punishable on the Day of Judgment.
“Your decree over me is just”, meaning: This is the affirmation of the slave that everything that Allah has decreed health and sickness, wealth and poverty, ease and hardship, pleasure and pain, relief and suffering, life and death, reward and punishment and other than that – all of it is just, without oppression or injustice in any way.
Whatever Allah decrees, it is with Wisdom.
Then it is legislated in the Du’a, after displaying and acknowledging servitude, humility, and obedience to Allah, the Lord of the worlds – and this is the etiquette that is required from the one who is beseeching, pleading, and pressing to have his requests answered.
This is the state in which the Du’a is answered quickly, especially when the One who is being called upon is Ghanee (Rich), Kareem (Generous and Bountiful), and there is none more Generous and Bountiful than Allah.
And when Allah intends to bestow His Favors upon His slaves then none can prevent that from reaching the slaves.
So, when a person shows humility, obedience, submission, surrendering to Allah’s Commands, God-consciousness, shunning that which He had prohibited, and then asks Him for his needs, it is soon that his prayers will be answered, according to the Wisdom of the Generous Lord.
“I ask You by every Name belonging to You”, meaning: I seek al-Waseelah (the means of nearness) to You, O Allah, by every Beautiful Name belonging to You.
And the person then supplicates saying: “that You make the Qur’an the life of my heart”, meaning: that which gives happiness to the heart and rejuvenates it.
Of all the seasons, only the season of spring has been specifically mentioned because a person’s heart feels relaxed in this season more than in any other season, and he is inclined towards it, he becomes more active and is filled with happiness and joy.
Anxiety, sorrow, distress hovers over a person like the harsh winters, and when all that which was causing him distress and anxiety is removed, the heart becomes rejuvenated and happy, just like how life blooms in the spring season after the harsh winter.
Through this Du’a a person is asking Allah to make his heart incline towards the Qur’an feeling relaxed with its recitation and desiring to ponder over its meaning.
And this Du’a is further evidence that the Qur’an is healing for those who recite it, ponder over its meaning, and follow its teachings.
“…and the light of my breast”, meaning: make my heart illuminated with its (the Qur’an’s) light so that through its teachings I can distinguish between Imaan and Kufr, and distinguish the Truth from the Falsehood, and that the constriction in my chest is removed, and that the darkness of Kufr (disbelief), ignorance, and negligence disappears.
“…and a departure for my sorrow and a release for my anxiety”, meaning: remove my sorrow and anxiety through it, because the Qur’an is a healing,
So, O slaves of Allah! After knowing the meaning and seeing the greatness of this blessed Du’a, and all that it accommodates in helping a person in achieving his needs, then a person realizes why the Prophet (ﷺ) said: “Yes! Whoever hears this should learn (memorize) it”.
[Excerpt taken from the ebook ‘Explanation of the Supplications for Anxiety and Sorrow’ by Fahad Nawab Muhammad Barmem. The Book was compiled from the works of Shaykh Ibn al-Uthaymeen, Ibn al-Qayyim, and a few Arabic websites like Dorar, Kalem Tayeb and others.]
