Rabbanaa lakal hamdu
Rabbanaa wa lakal hamdu
Allahumma rabbanaa lakal hamdu
Allahumma rabbanaa wa lakal hamdu
Rabbanaaa lakal hamdu mil-as-samaawaati wa mil-al-ardhi wa mil-a maa syik-ta min syai-im ba’du.
Rabbanaaa lakal hamdu mil-as-samaawaati wa mil-al-ardhi wa mil-a maa syik-ta min syai-im ba’du wa laa yanfa’u dzal jaddi minkal jaddu.
Allahumma rabbanaaa lakal hamdu mil-as-samaawaati wa mil-al-ardhi wa mil-a maa syik-ta min syai-im ba’du.
Allahumma rabbanaaa wa lakal hamdu mil-us-samaawaati wa mil-ul-ardhi wa maa bainahumaa wa mil-u maa syik-ta min syai-im ba’du ahlats tsanaa-i wal majdi ahaqqu maa qoolal ‘abdu wa kullunaa ‘abdun, allahumma laa maani’a limaa a’thoita wa laa mu’thiya limaa mana’ta wa laa yanfa’u dzal jaddi minkal jaddu.
Allahumma rabbanaaa lakal hamdu mil-us-samaawaati wa mil-ul-ardhi wa maa bainahumaa wa mil-u maa syik-ta min syai-im ba’du ahlats tsanaa-I wal majdi, laa maani’a limaa a’thoita wa laa mu’thiya limaa mana’ta wa laa yanfa’u dzal jaddi minkal jaddu.
Rabbanaaa lakal hamdu mil-us-samaawaati wa mil-ul-ardhi wa mil-u maa syik-ta min syai-im ba’du ahlats tsanaa-I wal majdi ahaqqu maa qoolal ‘abdu wa kullunaa laka ‘abdun, allahumma laa maani’a limaa a’thoita wa laa mu’thiya limaa mana’ta wa laa yanfa’u dzal jaddi minkal jaddu
Li rabbiyal hamdu… Li rabbiyal hamdu.
Rabbanaa wa lakal hamdu hamdan katsiiran thayyiban mubaarakan fiihi mubaarakan ‘alaihi kamaa yuhibbu rabbunaa wa yardhaa.
Rabbanaa wa lakal hamdu hamdan katsiiran thayyiban mubaarakan fiihi jaziilan
Rabbanaa lakal hamdu hamdan katsiiron thoyyiban mubaarokan fiihi, mubaarokan ‘alaihi kamaa yuhibbu rabbunaa wa yardhoo.
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].
Explanation:
We find that most of the duas recited in i'tidal all contain praise of Allah. So what is the connection between words of praise and a servant's position as he stands in i'tidal?
When rising from ruku', the servant is prescribed to praise his Lord and extol Him for the blessings Allah has bestowed upon him, namely when he stands in i'tidal and returns to the best posture, with his body upright and straight. In this position he praises and extols his Lord, who granted him the success (tawfiq) to offer the submission that it is forbidden for him to give to anyone other than Him." (See Rahasia-Rahasia Shalat, p. 66, a translation of the book Asrorus Sholah by Dr. Malik Sya'ban)
(8) Its content:
This dua carries a very great meaning, because its praise fills the heavens and the earth and even exceeds them both, without limit, as in the wording (وَمِلْءُ مَا شِئْتَ). For no created being knows what Allah wills. This is also proof of the perfection of Allah, whom nothing at all can rival, and proof of the weakness of the servant. On the basis of the perfection Allah possesses in every respect, without the slightest flaw, and of all the abundant favours and blessings Allah pours out upon His servants, it is only fitting that the servant should praise his Creator, and Allah alone is the only One who deserves that praise.
The wording (لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ) establishes that all the deeds of the servants are created by Allah. For when we say (لَا مَانِعَ لِمَا أَعْطَيْتَ) and (لَا مُعْطِيَ لِمَا مَنَعْتَ), it indicates a general negation: no one can give, and no one can withhold a gift, except Allah. For in reality no one can withhold or prevent a gift except Allah.
From this it is clear that giving and withholding are things created by Allah, which are then carried out by the servant. (Sharh Shahih Al-Bukhari by Ibn Battal, 10/321)
Then in the wording (وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ), al-jaddu means "portion". So the meaning is that a person's portion in this world will be of no benefit before Allah on the Day of Resurrection. At-Tabari also said: A person's portion in this world, in the form of wealth and children, will be of no benefit in the Hereafter, because the only thing that benefits before Allah in the Hereafter is deeds. This accords with the words of Allah:
يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
“The Day when there will not benefit [anyone] wealth or children But only one who comes to Allah with a sound heart” (Saheeh International, Qur'an 26:88–89) (Surah Ash-Shu'ara: 88-89) (Sharh Shahih Al-Bukhari by Ibn Battal, 2/495 and 10/321)
Ibnul Qayyim explains: "A sound heart is a heart that is free from committing shirk with anything other than Allah, in any form whatsoever, because worship is for Allah alone; that is, al-iradah (willing), love, reliance (tawakkul), al-inabah (turning back to Him), submission, fear and hope are directed to Allah alone." (Ighotsatul Lahfaan, 1/7)
Note: (11)
This restricts praise to Allah alone, because when the khabar (predicate) is placed first and the mubtada (subject) is placed last, it serves to restrict, that is, it restricts praise to Allah alone and to no one else.
Note (12):
The content of this dua is the same as explained in the content of the previous dua, but in this dua there is a special virtue for the one who says it, as mentioned in the hadith narrated by Rifa'ah bin Rafi' (may Allah be pleased with him): when the Messenger of Allah rose from ruku', a man recited this dua, and then the Messenger of Allah (peace and blessings be upon him) said:
رَأَيْتُ بِضْعَةً وَثَلاثِينَ مَلَكًا يَبْتَدِرُونَهَا
[translation not shown] (Sharh Shahih Al-Bukhari li Ibn Battal, 2/419)
REFERENCE
Quoted as the source gives it, in Indonesian.
(1) Ibnu Abi Ashim dalam kitab al-ahad wal matsany 4/46 No. 1993
(1) HR. Muslim No. 478. Perbedaanya di sini tidak ada kalimat “ahaqqu maa qoolal ‘abdu wa kullunaa ‘abdun”.
(1) HR. Hakim dalam Al-Mustadrok ‘Ala As-Shohihain 1/348 No. 819.
(2)HR. Bukhari No. 722
(2) Al-Firyabi dalam kitabnya Al-Qodar 1/145
(2) HR. Muslim No. 477. Di sini tidak ada lafaz “wa maa bainahumaa”.
(2) Al Albani Dalam Kitab Sifat Sholat Nabi hlm. 138.
(3)HR. Bukhari No. 732, 734 dan Muslim No. 392, 411, 733, 789 dan Muslim No. 477
(3) HR. Ibnu Majah No. 878, Abu Dawud No. 846, Nasa'i dalam As-Sunanul Kubro No. 657
(3) HR. Ahmad dalam musnadnya 38/392 No. 23375, dan Nasa'i No. 735.
(4)HR. Bukhari No. 796, Sunan Ad-Darimi 2/857 No. 1398, Ahmad dalam musnadnya 15/234 No. 9401
(4) Al-Jami’u As-Shohih Lis Sunani Wal Masaanid 25/265
(4) HR. Bukhori No. 799, Abu Dawud No. 770, An-Nasa'i No. 653, Ibnu Hibban dalam shahihnya no 1910, At-Thobroni dalam al-mu’jam al-kabir No. 4531.
(5) HR. Bukhori No. 796 Muslim No. 409