Allahumma ighfirlii dzanbii kullahu, diqqahu, wa jillahu, wa awwalahu wa aakhirahu, wa ‘alaaniyyatahu wa sirrahu’.
Allahumma ighfirlii maa asrartu wa maa a’lantu’
Allahumma ij’al fii qalbii nuuraa, wa fii sam’i nuura, wa fii basharii nuuraa, wa ‘an yamiinii nuuraa, wa ‘an syimaalii nuuraa, wa amaamii nuuraa, wa khalfii nuuraa, wa fauqii nuuraa, wa tahtii nuuraa, waj’al lii nuuraa’
Allahumma innii a’udzu bi ridhaaka min sakhatika, wa bi mu’aafaatika min ‘uquubatika, wa a’udzubika minka, laa uhshi tsanaa’an ‘alaika kamaa atsnaita ‘ala nafsika’
No published English translation of this dua is available, so none is shown.
Translated from Ustadz Firanda Andirja's Indonesian commentary (Bekal Islam). Quoted verses, hadith and duas keep their Arabic; where the commentary gave its own Indonesian rendering of them, that rendering is not translated and is marked [translation not shown].
(1) If we pay attention, the opening sentence contains a request for forgiveness of all of a servant's sins as a whole; then the dua goes on to mention them in detail, one by one: (دِقَّهُ، وَجِلَّهُ) and so on. Is this a pointless utterance, since the second sentence is already contained in the first? No. The scholars say that the benefit of repetition like this is reinforcement, namely to show a servant's earnestness in asking that all his sins be forgiven. (See Syarah Sunan Abu Dawud 4/88)
(3) This dua contains earnestness in seeking forgiveness from Allah: asking forgiveness for every sin committed in secret, so that it is not exposed before people, and also asking forgiveness for sins committed openly. The Messenger of Allah taught this dua even though he was a man whose past and future sins had been forgiven, so that he would be among the servants who are always grateful, and also so that his ummah would follow him. So we have even more reason to constantly ask Allah for forgiveness, because we are not people protected from sin.
(3) The scholars explain that what is meant by asking for light in every limb of the body and in every direction is asking to be given the truth and its light, and asking for His guidance in every step, every deed, and every state, so as not to slip. (See: Al-Minhaj Syarhu Shohih Muslim Bin Alhajjaj 6/45)
(5) In this beautiful dua there is an implied meaning that is deeply hidden. We notice here that a word is mentioned together with its opposite, namely “رِضَاكَ” and “سَخَطِكَ”, and “مُعَافَاتِكَ” and “عُقُوْبَتِكَ”, each word having its opposite; then refuge is sought with the Being who has no opposite, namely Allah.
Then the next sentence contains an acknowledgement of a servant's own weakness, because he is unable to count the praise and extolment of Allah, and is also unable to grasp its true reality, and unable to grasp in detail the praise of Allah. (See Ad-Dibaj ‘Ala Shohih Muslim Bin Al-Hajjaj, As-Suyuthi 2/178)
REFERENCE
Quoted as the source gives it, in Indonesian.
(1) HR. Muslim No: 1/350 No. 483
(1) HR. Muslim1/528 No: 187
(2) H.R. An-Nasa’i no.1124, Ahmad no.25183 dan Ibnu Hajar menshahihkan sanadnya di dalam Nata’ij Al-Afkar Li Ibni Hajar Al-‘Asqalaniy 2/99
(3) HR. An-Nasa-I no 1125, dishohihkan oleh Al-Albani
(3) HR. Muslim 1/532 no 486.