Nasai

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Thanaa’:
Praise and description.

(2)
Majd:
Grandeur and greatness,
honor and elevation.

(3)
Jadd:
His portion,
good fortune,
power, grandeur and greatness,
wealth and affluence.
If "jadd" (with a dammah on the jeem) is taken as a verbal noun from "jadda," then its meaning will be to strive and make effort.

(4)
Ahl al-thanaa’ wal-majd:
It is in the accusative case due to being a vocative or for the purpose of praise.
And "haqq ma qaal al-‘abd" is the subject, and "Allahumma la mani‘a lima a‘tayt" is its predicate.
And "kulluna laka ‘abd" is an interjected sentence.

847. Commentary:
➊ In the ahadith, «ربنا لك الحمد», «ربنا ولك الحمد», «اللهم ربنا لك الحمد», and «اللهم ربنا ولك الحمد» have all been mentioned, and all are permissible.
➋ Both the imam and the follower should say these words.

Lexical Explanation:
If the hamzah of «مِلْءَ السَّمٰوَاتِ» «مِلْء» is read in the accusative (mansub), then it is a verbal noun (masdar), i.e., an absolute object (maf’ul mutlaq), and if it is read in the nominative (marfu’), then it will be the predicate (khabar) of an omitted subject (mubtada’).
The statement of «مِنْ شَيْءٍ» «مَا شِئْتَ» is: that is, whatever You will.
«بَعْدُ» is constructed on dammah because the genitive (mudaf ilayh) after it is omitted, although it is present in intention. The meaning is that after the praise and glorification filling the heavens and the earth, «اهل الثناء و الحمد»—if the “lam” of «اهل» is read with dammah, then in this case it will become the predicate (khabar) of an omitted subject (mubtada’), i.e., You are the Owner of greatness and praise. And in the case of considering the vocative particle (harf nida) as omitted, it has also been read in the accusative (mansub). And “thana” means to praise someone verbally, whereas “al-majd” means greatness and grandeur.
«أَحَقُّ مَا قَالَ الْعَبْدُ» «أَحَقُّ» is in the nominative state and is annexed (mudaf) to “ma” (the relative pronoun), and it is serving as the predicate (khabar) of an omitted subject (mubtada’), and that is the statement of «رَبَّنَا لَكَ الْحَمْدُ». Among the statements and words of the servant, the statement containing «رَبَّنَا لَكَ الْحَمْدُ» is most deserving to be said. And it is also possible that this is the subject (mubtada’) and «اَللّٰهُمَّ ! لَا مَانِعَ» is the predicate (khabar). And his statement, “We are all Your servants,” has come as a parenthetical sentence (jumla mu’taridah) between the subject and predicate. But the first interpretation is more appropriate.
«ذَالجدِّ» means the possessor of greatness. The “jim” of “jad” is with a fathah, and its meanings are: abundant share, independence, and greatness and dominance.
«مِنْكَ» means from Your reckoning and seizure, or it means that whatever reckoning and seizure is with You. «اَلْجَدُّ» is nominative and is the subject (fa’il) of «لَا يَنْفَعُ», i.e., no wealthy person’s wealth and affluence can save him from Your grasp and seizure. Only righteous deeds (amal salih) will be of benefit there.

Benefits and Issues:
➊ This hadith is evidence and proof that reciting this supplication in the standing position (qiyam after ruku’, i.e., qawmah) is Sunnah and legislated. Those scholars who have restricted this supplication to voluntary (nafl) prayers have no proof for this; it is merely their own opinion. The narration of al-Bara’ ibn ‘Azib radi Allahu anhuma in Sahih Muslim is sufficient to refute this notion, from which it is clear that reciting it in obligatory (fard) prayer is established. [صحيح مسلم، الصلاة، باب اعتدال أركان الصلاة۔۔۔، حديث : 471] From the phrase «وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ» in this supplication, it is clear that with the Owner and Creator of the universe, mere worldly prestige, grandeur, and greatness will be of no avail, nor will any distinction of lineage and ancestry prove beneficial. There, only righteous deeds will have value and worth, and nothing else. Being of noble lineage, being the offspring of elders, or belonging to a well-known and famous family cannot save one from the punishment of Allah. If it were so, then the son of our master Nuh alayhis salam, the father of our master Ibrahim alayhis salam, and the real uncle of the Last Prophet sallallahu alayhi wa sallam, Abu Talib, would not have been subject to Allah’s censure and punishment. The Prophet sallallahu alayhi wa sallam clearly told his family members to perform righteous deeds, otherwise it would be difficult to escape Allah’s punishment. And he clearly said to his beloved daughter Fatimah radi Allahu anha: “O daughter! I cannot save you from Allah’s punishment at all. Do not remain under the delusion that you are the daughter of the Last Prophet sallallahu alayhi wa sallam. Merely being my daughter cannot save you from Allah’s punishment and grasp. Perform righteous deeds that can save you from Allah’s punishment.” [صحيح البخاري، الوصايا، باب هل يدخل النساء والولد فى الأقارب، حديث : 2753]
When the resolute Prophets (ulu’l-‘azm) and especially the Last Messenger sallallahu alayhi wa sallam say this to their own children, then who else can succeed and prosper while being deluded by pride of lineage?
➋ From this hadith, it is also known that merely standing straight in qawmah is not sufficient, but one should recite one of the Sunnah supplications (such as this supplication) in it.