Explanation of the Book of Tawhid-06a

The reciter: Yahya ibn Sulayman narrated to us, saying: Ibn Wahb narrated to me, saying: Amr informed me from Yazid from Abu al-Khayr, who said: I heard Abdullah ibn Amr that Abu Bakr al-Siddiq (may Allah be pleased with him) said to the Prophet (peace and blessings be upon him): .

The Shaykh : This is Abu Bakr (may Allah be pleased with him), the most beloved of people to the Messenger (peace and blessings be upon him), to the extent that he said: . He asked the Prophet (peace and blessings be upon him), and he is the most sincere of creation toward creation, and especially toward Abu Bakr, who is the most beloved of people to him. This was in the most noble of acts of worship, by which a person worships his Lord, which is prayer. So this supplication that the Prophet (peace and blessings be upon him) taught Abu Bakr reveals its greatness: it is from Abu Bakr, and by the guidance of whom? The Messenger of Allah (peace and blessings be upon him), and in the most noble of deeds, which is prayer. So it is a great supplication. And his saying: did not specify its place in the prayer. It is possible that it is in prostration, due to the saying of the Prophet (peace and blessings be upon him): . And it is possible that it is after the final tashahhud, due to the saying of the Prophet (peace and blessings be upon him and his family) when he mentioned the tashahhud, he said: . And perhaps this is more likely, that it is after the final tashahhud, meaning at the time of the taslim, because the final tashahhud contains praise of Allah (Mighty and Majestic) and prayer upon the Prophet (peace and blessings be upon him) in a prescribed manner by specification. For we are commanded in the final tashahhud to say that the greetings are for Allah, to testify to His oneness, to pray upon His Messenger, and to send blessings upon His Messenger. And at that time, the introduction to the supplication is commanded, so it is most fitting to mention this supplication at the time of the taslim after the final tashahhud. And in this supplication is a combination of all types of supplication, because supplication includes either praise of the One being supplicated to, or admission of sin and mention of one's state, or a combination of both. And the hadith combines all of this: . This is a mention of the state of the supplicant, and mentioning the state of the supplicant is a means for the acceptance of the supplication, as Moses said: . Here, only his state was mentioned: poor for what Allah had sent down to him of good. He mentioned his state and his admission of the condition he was in. And how does a person wrong himself? It is either by leaving an obligatory act or by committing a forbidden act. And his saying: was reported in some narrations as . Some scholars said: The best is to combine them and say: "wronged myself with much, great wrongdoing." But this is weak, to combine them. And the correct is to say the most probable of them, and the most probable of the two is "much," and to restrict it to that. And his saying: is praise of Allah, so he mentioned his own state and mentioned the praise of his Lord. What is meant by sins here? The sins between the servant and his Lord, for He alone forgives them. As for the sins between him and others from creation, a person forgives them for others. So the sins between a person and people are forgiven by people, and the sins between you and Allah are not forgiven except by Allah. And sins are the disobediences and sins that are upon a person. This is the supplication, but this supplication was preceded by praise and admission. He attributed it to Allah from Him, because the giving is according to the giver. So if it is from Allah, it must be a great forgiveness that leaves no sin. This is also praise of Allah the Exalted, and seeking nearness to Him by His name, the Oft-Forgiving, the Merciful. Now, is there a mention of hearing and seeing in this hadith? Because the chapter title was "And Allah was Hearing and Seeing." Look at Ibn Hajar.