Righteousness will leads to Paradise

Hadith 29:Righteousness Will Lead To Paradise

By Imam An-Nawawi

 In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi was allam, is His Messenger

A narration from Abu Abdul Rahman whose real name was Mu’adz bin Jabal, (radiyallāhu’anhu), who said: I said:

"O Messenger of Allāh! Tell me of a deed which will take me into Paradise and will keep me away from the Hell-fire."

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "You have asked me about a great matter, yet it is, indeed, an easy matter for him to whom Allāh Almighty makes it easy. (It is ) that you worship Allāh without associating anything with Him, that you perform the solat, that you pay the zakat, that you fast during Ramadhān, and that you make the pilgrimage to the House."

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "Shall I not guide you to the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and a man's solat in the middle of the night." Then he (Sallallāhu ‘alayhi wa sallam) recited: "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do". (Surah al-Sajdah, 32: 16-17) 

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "Shall I not also tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allāh." Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "The peak of the matter is Islam (submission to Allāh), the pillar is solah; and its top most part is jihad."

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "And shall I not tell you of the controlling of all that?” I said:" Yes, O Messenger of Allāh". So, Rasūlullāh (Sallallāhu ‘alayhi wa sallam) took hold of his tongue and said: "Restrain this."  

I said: “O Messenger of Allāh, will we be held accountable for what we say?" Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “May your mother is deprived of you! Is there anything that tumble people on their faces (or he said, on their noses) into the Hell-fire other than the jests of their tongues?”

[Recorded by Al-Tirmidzi: sahih]

Background

Many other companions have asked similar questions like the ones in this hadith. In general, the Prophet Muhammad, (Sallallāhu ‘alayhi wa sallam), gave the same answers. 

Ibn Rajab (rahimahullāh) highlights another narration of the hadith recorded by Imam Ahmad (rahimahullāh) which states that Mu’adz bin Jabal, (radiyallāhu’anhu), came to the Prophet, (Sallallāhu ‘alayhi wa sallam), and said: “O Messenger of Allāh, I want to ask you about a matter which has made me ill and burning from inside.” The Prophet, (Sallallāhu ‘alayhi wa sallam), said: “Ask whatever you wish.” He said: “Inform me about a deed which will make me enter Paradise.”

Ibn Rajab (rahimahullāh) says, this is to show Mu’adz’s eagerness to know about good deeds.

Lessons

This hadith is evidence that doing good deeds facilitates and leads to entering Paradise as it has been mentioned in the Qur’ān: "This is the Paradise that you have made to inherit because of your good deeds which you used to do" [Surah al-Zukhruf, 43:72].However, a person's good deeds are part of Allāh's mercy and grace. Allāh says: "But Allāh who caused faith to be dear to you and have given it beauty in your heart, and has made hateful to you denial of the truth and all inequity and all rebellion against what is good" [Surah Al-Hujarat, 49: 7]. So, the meaning of this verse has been emphasized by this hadith. The performing of good deeds is a cause of entering paradise but they are themselves a gift from Allāh.

There are debates among some scholars about the actions and whether we deserve to enter Paradise because of these actions. They raise the questions: Is it like a contract? Is it a deal? Or is this actually just a cause but entering Paradise is Allāh's Mercy? If we just look at the matter as a deal or a contract, we would not be able to pay for even one of Allāh's mercies.

The deeds that have been mentioned in this hadith have been emphasized in previous hadiths collected by Imam An-Nawawi (rahimahullāh), mainly Hadith 2, 3, 15 and 23.

Hadith No.2: On the authority of  ‘Umar Al-Khattab (radiyallāhu’anhu), who said: "While we were one day sitting with the Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him.

He sat down close by the Prophet (Sallallāhu ‘alayhi wa sallam), rested his knee against his thighs, and said, O Muhammad! Inform me about Islam." The Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam) said: "Islam is that you should testify that there is no deity save Allāh and that Muhammad is His Messenger, that you should perform solat, pay the zakah, fast during Ramadhān, and perform Hajj (pilgrimage) to the House (the Ka’bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He (the man) said: "You have spoken truly."

We were astonished at his thus questioning him and telling him that he was right, but he went on to say: "Inform me about iman (faith)." He (the Messenger of Allāh Sallallāhu`alayhi wasallam) answered: "It is that you believe in Allāhand His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken truly."

Then he (the man) said: "Inform me about ‘Ihsan." He (the Messenger of Allāh Sallallāhu`alayhi wasallam) answered: “It is that you should serve Allāh as though you could see Him, for though you cannot see Him yet He sees you."

He said, "Inform me about the Hour." He (the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: "About that the one questioned knows no more than the questioner."

So he said, "Well, inform me about the signs thereof (i.e. of its coming)." He (the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: "They are that the slave-girl will give birth to her mistress, that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off.

I waited a while, and then he (the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, "O 'Umar, do you know who that questioner was?" I replied, “Allāh and His Messenger know better.” He said, ‘That was Jibril. He came to teach you your religion’.” [Recorded by Muslim]

Hadith No.3: On the authority of Abu ‘Abd al-Rahman ‘Abdullāh bin ‘Umar bin al-Khattab, (radiyallāhu`anhum), who said: I heard the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) say:"Islam has been built upon five things - on testifying that there is no god save Allāh, and that Muhammad is His Messenger; on performing solah; on giving the zakah; on Hajj to the House; and on fasting during Ramadhan." [Recorded by Al-Bukhari and Muslim]

Hadith No.23: On the authority of Abu Malik Al-Harith bin ‘Asim Al-Ash’ari, (radiyallāhu’anhu), who reported: The Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam) said: “Purification is half of imān (faith). Saying ‘Al-Hamdulillāh' (Praise be to Allāh)’ fills the scales. Saying ‘Subhānallāh wa al-Hamdulillahi (Glory to Allāh and Praise be to Allāh)’ fills the space between the heavens and the earth. Solat is a light. Sadāqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur’ān is an argument either for you or against you.  Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves." [Recorded by Muslim]

However, there are two additional good deeds mentioned in this hadith:

1. A man's solāt in the middle of the night. This includes, according to Ibn Rajab, (rahimahullāh), three types of people:

a) Those that wake up during the night for dzikir, du'ā, or performing Solat Tahajjud.

b) Those who wait for the Isha' prayer and do not go to sleep until they perform Isha'.

c)  Those that wake up for the Solat Fajr.

All these three groups have been mentioned in the Qur’ān. People who stay awake throughout the night (busy in entertaining themselves) miss these blessed deeds. The three types of people are guaranteed and promised with the blessing from Allāh in the Hereafter where there are unpredictable and unimaginable rewards.

2. Jihad where and when it becomes an obligation (this deed is not stated clearly in other hadiths). It is a great blessing that gets Muslims closer to Allāh. Scholars say that jihad is the greatest act of worship and the most important deed after the obligatory acts. Through jihad, Islam is protected and preserved and became dominant, where other nations lived under its rule peacefully with their rights maintained.

In Hadith 15 Abu Hurayrah, (radiyallāhu’anhu), reported that the Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), said: “Let whosoever believes in Allāh and in the Last Day either speak good or be silent. Let whosoever believes in Allāh and in the Last Day honour his neighbour. Let whosoever believes in Allāh and in the Last Day honour his guest.” [Recorded by Al-Bukhari and Muslim]

In the Hadith No: 15 the Prophet (Sallallāhu ‘alayhi wa sallam) indicated: the significance of saying good things or keeping silent [rather talking the irrelevant].

The Consequence Of Not Controlling Of One’s Tongue.

In this Hadith No: 29 of Mu'adz bin Jabal (radiyallāhu’anhu) the Prophet (Sallallāhu ‘alayhi wa sallam), says: “It is because of the tongue saying bad things that people are thrown into the Hell-fire.”

Ibn Rajab (rahimahullāh) states : This indicates that restraining and controlling our speech or talk is the crucial matter of all good things. The one who controls his tongue controls all his affairs.

In this hadith, we see the emphasis is on the negative side of the tongue, whereas in the previous hadiths, the emphasis is on the positive side of the tongue. This means that the tongue can be used in two ways: to say good things or to say bad things. Most people have the tendency to be lenient about this issue. Though Muslims know that saying bad things is prohibited, they still do so, saying things that displease Allāh such as backbiting, slandering and spreading rumours. We will be held accountable for what we say. We will be rewarded for saying good things and we may be punished for saying bad things.

Being Cynical To Others.

Being cynical to others and saying things just for fun is something that a person is going to be accountable for. Even if a Muslim says things in the form of a cynical du’ā such as “May Allāh guide him” or a joke to make fun of other Muslims and put him down, he will be held against this action. Even using gestures or attributes in a cynical way that can be interpreted that he is belittling a Muslim is considered a sinful act that displeases Allāh.

Allāh States: “O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is the One Who accepts repentance, Most Merciful.” [Al-Hujurat, 49:12]

The Muslim should have control over his tongue; otherwise his tongue can create a lot of problems for the community. In the fitnah (troubles) during Caliphate ‘Uthman bin Affan, (radiyallāhu 'anhu), the Companions said they were considering saying bad things in that critical situation as a way of helping those who killed him. Consequently, the Muslim is always a good person who says only good things and for the benefit of his community. He should not say anything that may lead to any disputes among the Muslim community.

Another thing that is related to this and is mentioned by the scholars is the story of a man (from an Israel tribe) that the Prophet, (Sallallāhu ‘alayhi wa sallam), said: “There were two relatives or brothers. One of them was pious and righteous and the other one used to commit sins. The pious person always tried to remind the sinful one, but he did not do so in the appropriate way of making da'wah. One day while he was passing by the sinner who said: 'I swear by Allāh that He will not forgive you!' Upon this Allāh said: ‘Who is putting himself higher than My Authority?!  So Allāh forgave the sinner and held the pious one accountable for what he said even though he was righteous’.”

This teaches us that we have to watch what we say especially when we are angry. This is the reason the Prophet, (Sallallāhu `alayhi wasallam), made the du’a: “I ask Allāh to enable me to say the truth whether I am angry or pleased.”

Thawban bin Bjadad (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “I certainly know people of my ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihāmah, but Allāh will make them like scattered dust.” Thawbān said: O Messenger of Allāh, describe them to us and tell us more, so that we will not become of them unknowingly. He said: “They are your brothers and from your race, worshipping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of Allāh.” [Recorded by Ibn Mājah (4245)]

Abu Hurayrah (radiyallāhu’anhu) narrated that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said:  ‘Do you know the bankrupt person is?’They said, ‘A bankrupt man amongst us is one who has neither dirham with him or wealth. ‘He said, ‘The bankrupt person of my nation would be he who comes on the Day of Resurrection with prayers and fasts and Zakat but he hurled abuses upon this person, brought calumny against that person, unlawfully consumed the wealth of that person, shed the blood of that person, and beat that person. So, his good deeds would be credited to the deeds of those people [by way of retaliation] and if his good deeds fall short to clear the account, their sins would be added to his and he would be thrown in the Fire.” [Recorded by Muslim]

Controlling ourselves needs training and effort. That's why we need al-tarbiyyah and al-tazkiyyah. This will be difficult in the beginning. But when we show Allāh that we are serious, Allāh will give us help and al-tawfiq (guidance) to the right path. Muslims need to make sincere efforts to reach a high degree of tarbiyyah and tazkiyyah. This will be part of their akhlaq. Muslims need ilm (knowledge) because if they are not aware of this, they may misinterpret things and get into sinful acts. Ibn Rajab (rahimahullāh) says if the Muslim can control his tongue, he can control his other affairs. That is the wisdom that Muslims can get from this hadith.

Regarding the methodology of teaching and learning, this hadith sets forth a good example for Muslims to learn from. Mu`adz starts by asking a question, saying that he wants to ask about a matter that has him 'burning inside'. As a result of his question, he gets the reply. The Prophet,(Sallallāhu ‘alayhi wa sallam), said: “Ask whatever you wish.” He was open to any kind of questions. If someone has an inquiry regarding any matter, he should ask, and the person who has been consulted has to be open-hearted. The Prophet, (Sallallāhu ‘alayhi wa sallam), later on in this hadith, guides Mu'adz in the form of questions: “Shall I not tell you...?” Asking questions from both sides (from Mu'adz, as a means to learn, and from the Prophet, (Sallallāhu ‘alayhi wa sallam), as a means to teach) is one of the effective ways in the methodology of teaching and learning. If we want to learn we have to ask questions. If we want to teach, we have to communicate in this style and also ask questions. Asking questions will attract the attention of the listeners and will make them think about what is being said.

Conclusion

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) indicates in this Hadith that it is because of the [consequence of the] tongue saying bad (forbidden) things that [made] people are thrown into the Hell-fire. It means the one who controls his tongue controls all his affairs.

The core of faith in Islam is Tawhid and Taqwa, the submission to Allāh Almighty. Without a proper tawhid there would be no fear of Allāh. If we fear Allāh, and love Him the most, this should lead us to be closer to Him. Otherwise, our claim is not valid or incomplete. The level of our taqwa and fear should be increased as we progress. And Tawhid is the essence of the message of Allāh. Allāh sent the Prophet, (Sallallāhu ‘alayhi wa sallam), with this message and made him an example for us to emulate and follow. Consequently, it is a Tawhid (almutab’a) by following the Prophet, (Sallallāhu ‘alayhi wa sallam), and it is part of submission to Allāh Almighty.

The result is undoubtedly the truth as Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Thus we must constantly supplicate to Allāh Almighty for his guidance to the straight path and to righteous in our deeds.

The Prophet, (Sallallāhu ‘alayhi wa sallam) taught the ummmah to seek Allāh’s forgiveness, guidance, steadfast and hasanah. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul ghafūrur-raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].

Hilal bin Yāsir bin Zaid (radiyallāhu’anhu), the freed slave of the Prophet, and  ‘Abdullah Ibn Mas’ud (radiyallāhu’anhu) reported that his grandfather told him that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “He who says:  ‘Astaghfirullāh al ‘adzeem, alladzi lāilāha illā, huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh, the Most Supreme, whose there is no true god except Allāh, He, the Ever Living One The Self-Existing One, and I turn to Him in repentance), (three times); His sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allāh)’.”[Abu Dawud: Hasan, At-Tirmidzi: Hasan Gharib and Al-Hākim].

Commentary: The hadith indicate that whoever made the Istighfar:  “Astaghfirullāh al ‘adzeem, alladzi lā ilāha illā, huwal-Hayyul-Qayyum, wa âtūbu ilaīh (I seek the forgiveness of Allāh, the Most Supreme, whose there is no true god except Allāh, He, the Ever Living One The Self-Existing One, and I turn to Him in repentance), thrice; their sins will be forgiven.

Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) completed his Solāh, he would seek Allāh’s forgiveness [saying: ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’]three times and then he would say: “Allāhumma antas-Salām wa minkas-Salām [wa ilay kaya ‘ūdus-Salām, Fahaiyina-Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām] tabārakta [Rabbana wa ta’a layta,] Ya Dzal-Jalali wal-Ikram” (O Allāh, You are the One Who is free from all defects and deficiencies,[ from Thoucome well-being, to Thou shalt return the well-being; Thus bless  us with peace and Jannah, the Abode of Peace,] shower us  your  blessing O Allāh,[ Our Lord, the Most High]; O Allāh, our Lord Possessor of majesty and honour.)” [This is related by “the group: Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah except for Al-Bukhāri] Muslim has the addition, “Waleed said, ‘I asked Al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’ [Recorded by Muslim]

Commentary: This Du’ā of seeking Salam after the Istighfar is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam), and it is highly recommended to recite it after Solāh. As-Salām means Allāh Almighty is the source, the provider of security, peace, well-being, tranquility, the One free from all defects. It is Him who blesses us with Peace and Jannah, the permanent Abode of Peace in the Hereafter. Allāh is the Possessor of majesty and honour. We thus seek Him to shower us the blessing.

‘Aishah (radiyallāhu’anha) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to recite frequently in his ruku’ and Sujud: "Subhānak-Allāhumma, Rabbana wa bihamdika. Allāhum-maghfir li (How perfection is Thou, O Allāh! Our Lord and the Praised are indeed for Thou. O Allāh! Forgive me). [Recorded by Al-Bukhari and Muslim]

·   According to the narration in Muslim, ‘Aishah (radiyallāhu’anha) reported, before he passed away Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) frequently recited these words: "Subhānaka Rabbana wa bihamdika Astaghfiruka wa atubu ilaīh. (How perfection is Thou, our Rabb, and all praise is for You, O Allāh forgive me.)" I (‘Aishah (radiyallāhu’anha) asked him: "O Messenger of Allāh! What are these new words which I hear from you repeatedly?" He replied, "A sign has been appointed for me relating to my people that I should repeat these words at the sight of that sign". Then he (Sallallāhu ‘alayhi wa sallam) recited Surat An-Nasr, 110.

·    Aishah (radiyallāhu’anha) narrated that she asked the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) about some words he said after a gathering. Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: "If he has said some good words (and he says this statement of remembrance), it will be a seal for them to preserve them until the Day of Resurrection, and if he has said something other than that, an expiation (words) for him will be: ‘Subhanak Allāhumma wa bihamdika, astaghfiruka wa atubu ilaih (Glory and praise be to You, O Allāh , I seek Your forgiveness and I repent to You.)’” [An-Nasā’ie 1344, Eng. trans: Vol. 2, Book 13, Hadith 1345(Hasan)]

‘Aishah (radiyallāhu’anha) reported: The Allāh’s Messenger (Sallallāhu 'alayhi wasallam) used to recite in his ruku’ and Sujud:"Subbūhun Quddusun, Rabbul-malā ikatu war-ruuh (You are the Most Glorious, the Most Holy, You the Rabb of the angels and of Jibril) [Recorded by Muslim].

Commentary:  "Subbuh’’ and "Quddus'' are two attributive Names of Allāh which denote His Perfect Purity and Uniqueness.”Ar-Ruh'' means Jibril (Gabriel). Although he, too, comes in the category of angels but his special mention is made here to emphasize his majesty and honour. In short, the recitation of the prayers mentioned in this Hadith is in keeping with the practice of the Prophet (Sallallāhu 'alayhi wa sallam).

‘Abdullāh Ibn ‘Abbas (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “Glorify your Lord in Ruku’ and exert yourself in supplication in Sujud. Thus your supplications are liable to be accepted.”'[Recorded by Muslim]

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “A slave becomes nearest to his Rabb when he is in Sujud. So increase supplications while Sajdah.” [Recorded by Muslim]

Commentary:  Both of the Ahādith mentioned above, evidently show that there is greater possibility of acceptance of an invocation which is made in a sajdah. Therefore, one must do it in the voulntary Solāh.

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say in his Sujud: “Allāhummaghfir li dzanbi kullahu; diqqahu wa jillahu, wa ‘awwalahu wa akhirahu, wa alaniyatahu wa sirrahu (O Allāh! Forgive all my sins, the small and the great, first and the last, the open and the secret).”' [This is recorded by Muslim].

Commentary:  Although the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allāh's Might and Majesty. Thus, this Hadith has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allāh, while we, despite being embodiments of sins, are fearless of Allāh.

Ibn ‘Abbās (radiyallāhu’anhu) narrated: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say in the “Sitting between the two Sujud”: “Rabbighfirli, Warhamni, [Wajburni, Warfa’ni], Wahdini, Wa‘āfini, Warzuqni, [Wa’fu’anni] (O my Lord! Forgive me; have mercy on me; [strengthen me; raise my rank;] guide me; [and bestow good health;] sustain me, [and Pardon me]), Three times”. [Abu Dawud, Tirmidzi, Ibn Mājah and Hākim, who declared it sahih and Dhahabi agreed].

Commentary:  It is a Sunnah a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam), to recite dzikir of Seeking Allāh’s Mercy in the “Sitting between the two Sujud.

'Aishah (radiyallāhu’anha) reported: “One night I missed the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) from his bed. I searched for him. When I found him he was in ruku’ or sajdah posture and was reciting: Subhānaka wa bi hamdika. Lā ilāha illa Anta (You are free from imperfection and I begin praising You. There is no true god except You)."

It was narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a ‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih]; 

‘Aishah (radiyallāhu`anha) reported that she asked Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), “O Messenger of Allāh! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allāhummainna ka ‘a Fuw wun Tuhibbul ‘afwa Fa’fu’ anni (O Allāh! You are forgiving, and You love forgiveness. So forgive me)” [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi: sahih]

‘Abdullāh bin Mas’ud (radiyallāhu‘anhu) reported that the Prophet (Sallallāhu ‘alayhi wa sallam) used to say: "Allāhumma inni as ‘alukal-huda wat-tuqa wal-‘afafa wal-ghina (O Allāh! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallāhu ‘alayhi wa sallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wa sallam): Rabbana-ātina-fid-dunya hasānah, Wa fil-ākhirati-hasānah, Wa-qina-‘ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded in Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu’anha), said that the Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi ‘ala deenik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu ‘alayhi wa sallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Musa (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wa sallam) said: (Recite) ‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

 [Excerpted from commentary on  “Hadith 29: “Deeds That Lead To Paradise II”; 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth] 

See also: The Prohibition of Backbiting.