Bukhari

Chapter of Sahih Bukhari Hadith Number: 7387: «بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا} :»
Relevance between the Chapter and the Hadith:
The relevance between the hadith and the chapter heading is extremely difficult because the hadith does not mention the attributes that are mentioned in the chapter heading. The chapter mentions "As-Sami‘" (the All-Hearing) and "Al-Basir" (the All-Seeing), but these attributes are not mentioned in the hadith under the chapter.

Hafiz Ibn Hajar rahimahullah, while explaining the relevance in Fath al-Bari, writes:
«وأشار ابن بطال إلى أن مناسبة للترجمة أن دعاء أبى بكر لما علمه النبى صلى الله عليه وسلم يقتضي أن اللفه سمع لدعائه و مجازيه عليه، و قال غيره حديث أبى بكر ليس مطابقة للترجمة إذ ليس فيه ذكر صفتي السمع و البصر لكنه ذكر لاذمهما من جهة أن فائدة الدعاء إجابة الداعي لمطلوبة فلو لا أن سمعه سبحانه يتعلق بالسر كما يتعلق بالجهر . . . . .» [فتح الباري لابن حجر : 320/14]
"Ibn Battal rahimahullah has indicated the relevance between the chapter heading and the hadith in this way: the supplication of Sayyiduna Abu Bakr radi Allahu anhu, which the Prophet sallallahu alayhi wa sallam taught him, necessitates that Allah is Sami‘ (the All-Hearing), i.e., the One who hears, and that He is Majazi (the One who recompenses) for it. Others have said that the hadith of Sayyiduna Abu Bakr radi Allahu anhu has no relevance to the chapter because the attributes of hearing and seeing are not mentioned in this hadith. However, the necessary implication of these attributes is present, in the sense that the benefit of supplication is the acceptance of the supplicant’s request. So, if Allah’s hearing were not related to what is said silently, just as it is related to what is said aloud, then this benefit would not be achieved, or it would have been restricted to what is uttered aloud in supplication."

Allamah Abdul Haqq al-Hashimi rahimahullah says:
«حديث أبى بكر الصديق، قيل: ليس هذا الحديث مطابقًا للترجمة، إذ ليس فيه ذكر صفتي السمع و البصر، و قيل: مناسبة الحديث للترجمة من جهة أن تعليم النبى صلى الله عليه وسلم الدعاء أبا بكر الصديق يقتضي أن الله تعالي سميع بصير.» [لب اللباب فی تراجم والابواب : 257/5]
"It has been said regarding the hadith of Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu that it has no connection to the chapter, as it does not mention the attribute of Allah’s hearing and seeing... (In response) it has been said that the relevance of the hadith to the chapter heading is from the aspect that the Prophet sallallahu alayhi wa sallam taught Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu this supplication, and this teaching necessitates that Allah is Sami‘ and Basir (the All-Hearing and the All-Seeing). (If He did not possess these attributes, then teaching the supplication would not be beneficial.)"
According to the reconciliation of Allamah Abdul Haqq rahimahullah, when the Prophet sallallahu alayhi wa sallam taught Sayyiduna Abu Bakr radi Allahu anhu this supplication, it was so that Sayyiduna Abu Bakr radi Allahu anhu would recite it in his prayers. This clearly indicates that whether a person recites silently or aloud, in every respect Allah is Sami‘ and Basir. From here, the hadith matches the chapter heading. Ibn al-Munir rahimahullah has also given a similar explanation. [المتوري : ص 422]

Allamah Kirmani rahimahullah, while explaining the relevance, says:
«فان قلت: ما وجه تعلقه بالترجمة؟ قلت: بعض الذنوب مسموع و فى بعضها مبصر فلا يمكن مغفرته إلا بعد السماع و الأبصار، و قال بعضهم: موضع الترجمة علمني دعاء لأنه يقتضي اعتقاد كونه سميعًا لدعائه.» [الكواكب الدراري : 87/25]
"If you ask how the hadith is related to the chapter, I say that some sins are those which are heard and seen, and their forgiveness is only possible when those sins are heard or seen (i.e., the supplicant is guilty of both types of sins and seeks forgiveness from Allah), and some have said that the point of relevance of the chapter heading is that Sayyiduna Abu Bakr radi Allahu anhu said: 'Teach me a supplication,' because this supplication necessitates the belief that Allah is the One who hears supplications."

Ibn al-Mulaqqin rahimahullah writes:
"The relevance of the hadith of Sayyiduna Abu Bakr radi Allahu anhu to the chapter is that the supplication which the Lawgiver (the Prophet) taught necessitates the belief that Allah is the One who hears supplications and recompenses for them." [التوضيع لشرح الجامع الصحيح : 220/33]
The summary of these statements is that the hadith of Sayyiduna Abu Bakr radi Allahu anhu presented under the chapter mentions supplication; therefore, Allah is the One who hears supplications, whether they are made silently or aloud. From this aspect, Allah’s being Sami‘ and Basir is established. Some commentators have also said that the relevance of the hadith to the chapter is from the aspect that the hadith contains the form of direct address, which is for the imperative and for addressing with the letter "kaaf" (you). Therefore, the servant addresses only the One in his supplication who hears, and this form of address is only appropriate when the One being called upon is the All-Hearing and the All-Seeing.

Imam al-Hafiz al-Bayhaqi rahimahullah says in his book "Al-Asma’ wa al-Sifat":
«السميع: من له سمع يدرك به المسموعات، و البصر: من له بصر يدرك له المرئيات، و كل منهما فى حق الباري صفة قائمة بذاته.»
"That is, As-Sami‘ is the One who hears all kinds of audible things, and Al-Basir is the One who perceives all kinds of visible things, and both these attributes are established for the Essence of Allah, the Exalted."
Therefore, when Allah is addressed in prayers, He both hears those supplications and sees His servants.

Hadith Commentary:
The relevance of this hadith to the chapter is somewhat difficult to translate.
Some have said that supplicating to Allah Ta'ala is only beneficial when He hears and sees; so when the Prophet sallallahu alayhi wa sallam instructed Abu Bakr as-Siddiq radi Allahu anhu to make this supplication, it became evident that He hears and sees.
I say: Subhan Allah, observe the subtle understanding of Imam Bukhari— in this supplication, Allah Ta'ala is addressed in the imperative form and with the second person pronoun (kaaf of address), and addressing Allah Ta'ala in this manner is only correct when He hears, sees, and is present; otherwise, who would address an absent one? Thus, from this supplication, the purpose of the chapter is established.
Secondly, it is mentioned in the hadith: when any of you performs prayer, he whispers to his Lord, and uttering something in a whisper is only effective when the one addressed hears well. So, by combining this hadith with that hadith, it is derived that Allah Ta'ala's hearing is limitless; He, while being above the Throne (‘arsh), hears the whisper of the one praying, and this is precisely the purpose of the chapter.
(Wahidi)

Hadith Commentary:
➊
Some commentators have said that the mentioned hadith does not correspond to the chapter heading because it does not mention Allah Ta’ala being All-Hearing (Samī‘) and All-Seeing (Basīr).
The answer to this has been given by Allamah Kirmani rahimahullah: some sins are such that they are seen or heard; the implication of this supplication is that Allah Ta’ala also sees and hears those sins, and then, according to the servant’s supplication, forgiveness is granted.
(Fath al-Bari: 13/459)
➋
The purpose of the hadith at this point is that the One whom the supplicant calls upon must necessarily be All-Hearing, so that He hears the call of the one who calls at every moment, and He must be All-Seeing, so that by seeing his condition, He, with His perfect power, conveys to him what he seeks. If He is not such, then the call of the supplicant is wasted and futile.
The supplication of the servant and its acceptance by Allah Ta’ala is proof that He is All-Hearing, All-Seeing, All-Powerful, Living, and All-Knowing. Allah Ta’ala has described the helplessness of such false deities who neither hear nor see in these words:
“And who is more astray than one who calls upon, besides Allah, those who will not respond to him until the Day of Resurrection, and they, of their supplication, are unaware.” (: al-Ahqaf: 5)
Furthermore, there are several necessary attributes for the one to whom supplication is made, as follows:
© “Existence,” because one who does not exist is not supplicated to.
© “Self-sufficiency,” because no one asks from one who is poor and needy.
© “All-Hearing,” because no one calls upon the deaf.
© “Generosity,” because no one asks from the miserly.
© “Mercy,” because no one pleads with the hard-hearted.
© “Power,” because no one calls upon the weak and helpless.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/196)
➌
On the basis of these realities, the mentioned hadith is exactly in accordance with the chapter heading, because in this supplication, a person addresses Allah Ta’ala, and addressing Allah Ta’ala is only correct when He hears, sees, and is present.
Otherwise, who addresses the absent?
And Allah knows best.