There is nothing confirmed to be specifically said in the sitting between the sajdatayn (two prostrations) in the prayer.

POPULAR HADITH THAT ARE NOT CONFIRMED There is nothing confirmed to be specifically said in the sitting between the sajdatayn (two prostrations) in the prayer. It is attributed to the Prophet (ﷺ) that he used to say while sitting between them: اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَعَافِنِي وَاهْدِنِي وَارْزُقْنِي O Allāh, forgive me, have mercy on me, spare me, guide me, and provide for me Or with similar wordings such as: رَبِّ اغْفِرْ لِي، وَارْحَمْنِي، وَارْفَعْنِي، وَارْزُقْنِي، وَاهْدِنِي O my Lord, forgive me, have mercy on me, raise me in status, provide for me, and guide me These reports only come by way of Kāmil ibn ‘Alā’, from Ḥabīb ibn Abī Thābit, from Sa’īd ibn Jubayr, from ‘Abd-ul-Lāh ibn ‘Abbās, from the Prophet (ﷺ), [1] or by way of the same isnād from Ḥabīb ibn Abī Thābit from ‘Abd-ul-Lāh ibn ‘Abbās without Sa’īd ibn Jubayr between them, [2] and they come with either just this supplication between the sajdatayn or in lengthier reports describing the prayer of the Prophet (ﷺ). This report is munkar. Kāmil ibn ‘Alā’ was classed as thiqah (trustworthy) by Yaḥyā ibn Ma’īn and al-’Ijlī, but he was weakened by others. Muḥammad ibn Sa’d said, “His ḥadīth are few and he is not that [strong].” An-Nasā’ī said, “There is no harm in him.” And another time he said, “He is not strong.” Al-’Uqaylī included him in his book of weak narrators, as did Ibn Ḥibbān who said, “He is one who changes the chains and raises the mursal narrations from where he knows not. When this became widespread from his actions, relying upon his reports became invalid.” And quoting Ibn Ḥibbān, Ibn al-Jawzī included him in his book of weak and abandoned narrators. What indicates this report is munkar as well is that those who are trustworthy and narrated from Ḥabīb ibn Abī Ṭhābit, such as al-A’mash, Shu’bah ibn al-Ḥajjāj, or Sufyān ath-Thawrī did not report this ḥadīth from Ḥabīb, though they reported much more from him than Kāmil ibn ‘Alā’. And although al-Ḥākim said this ḥadīth is ṣaḥīḥ after reporting it, at-Tirmiṫhī said it was ġarīb, which is a statement he uses to indicate a weakening of the report, usually due to tafarrud – which is when a narrator is alone in reporting a ḥadīth and he is not strong enough to do so without corroboration. As for the narration which states that the Messenger of Allāh (ﷺ) said between them: رَبِّ اغْفِرْ لِي، رَبِّ اغْفِرْ لِي My Lord, forgive me. My Lord, forgive me. then this addition is a munkar (shāṫh) addition. It comes by way of al-’Alā’ ibn al-Musayyab, from ‘Amr ibn Murrah, from Ṭalḥah ibn Yazīd, from Ḥuṫhayfah ibn al-Yamān, [3] but as an-Nasā’ī stated after reporting this, Ṭalḥah did not hear this from Ḥuṫhayfah. And what gives evidence to this is that Shu’bah reported this from ‘Amr ibn Murrah, from Ṭalḥah ibn Yazīd, from a man from ‘Abs, from Ḥuṫhayfah. Shu’bah believed this was Ṣilah ibn Zufar, and an-Nasā’ī said it seems like it may be him, [4] but the fact remains is that this cannot be confirmed. The confirmed narrations from Ṣilah ibn Zufar, from Ḥuṫhayfah come by way of both al-Mustawrid ibn al-Aḥnaf [5] and ash-Sha’bī, [6] whose narrations report what the Messenger of Allāh (ﷺ) would say in the rukū’, or the sujūd, or both, and with no mention of anything being said in the sitting between the sajdatayn. The narration by way of al-Mustawrid was even included by Muslim in his Ṣaḥīḥ collection. As for the report that the Messenger of Allāh (ﷺ) used to say between the sajdatayn: أَسْتَغْفِرُ اللَّهَ، أَسْتَغْفِرُ اللَّهَ I seek forgiveness from Allāh. I seek forgiveness from Allāh. then this only comes by way of a weak mursal narration from ‘Aṭā’ ibn Abī Rabāḥ - who is a Tābi’ī - from the Messenger of Allāh (ﷺ), and the one who reports this from ‘Aṭā’ is not known. [7] We do know that the rukū’ and the sujūd of the Messenger of Allāh (ﷺ) were lengthy, and we know that his rukū’, sujūd, and sitting between the sajdatayn were comparable in length as some of these narrations affirm. But since we don’t have anything confirmed from the Messenger of Allāh (ﷺ) regarding a specific remembrance said between the sajdatayn, then it stands to reason that the matter is fairly broad and a person can say what has been made easy for them during this period. And Allāh (ﷻ) knows best. #WEAK_AHAADEETH __________________________________ [1] Musnad Aḥmad (2895), Sunan Ibn Mājah (898), Sunan Abī Dāwūd (850), Jāmi’ at-Tirmiṫhī (284), Musnad al-Bazzār (5128), Al-Mu’jam al-Kabīr (12349), and Al-Mustadrak ‘alaṣ-Ṣaḥīḥayn (1004) [2] Musnad Aḥmad (3514) [3] Sunan ad-Dārimī (1324), Sunan Ibn Mājah (897), Sunan an-Nasā’ī al-Kubrā (1382), Ṣaḥīḥ Ibn Khuzaymah (664) - but only mentions it once, and Al-Mustadrak ‘alaṣ-Ṣaḥīḥayn (1201). It should be noted that Ibn Mājah included two chains for this, the second by way of al-A’mash, from Sa’d ibn ‘Ubaydah, from al-Mustawrid ibn al-Aḥnaf, from Ṣilah ibn Zufar, from Ḥuṫhayfah, but this appears to be a mistake by Ibn Mājah, as all others who narrated this chain by way of al-A’mash did not include this, rather they narrated a ḥadīth without this addition. [4] Musnad Abī Dāwūd aṭ-Ṭayālisī (416) and Sunan an-Nasā’ī al-Kubrā (660, 735, and 1383) [5] Musnad Abī Dāwūd aṭ-Ṭayālisī (415), Muṣānnaf ‘Abd-ir-Razzāq (2875) in mursal form, Muṣannaf Ibn Abī Shaybah (2569), Musnad Aḥmad (23240, 23261, 23311, and 23367), Sunan ad-Dārimī (1306), Ṣaḥīḥ Muslim (775), Sunan Ibn Mājah (1351), Sunan Abī Dāwūd (871), Jāmi’ at-Tirmiṫhī (262), Sunan an-Nasā’ī al-Kubrā (638, 1082, 1381, and 7629), Ṣaḥīḥ Ibn Khuzaymah (649 and 664), Mustakhraj Abī ‘Awānah (1706, 1801, 1818), Ṣaḥīḥ Ibn Ḥibbān (1897 and 2609), and Kitāb ad-Du’ā’ liṭ-Ṭabarānī (535, 536, and 537). [6] Muṣannaf Ibn Abī Shaybah (2568), Ṣaḥīḥ Ibn Khuzaymah (648), and Kitāb ad-Du’ā’ liṭ-Ṭabarānī (542) [7] Muṣannaf Ibn Abī Shaybah (8925)