Ibn Majah

English Commentary:
1:
The reason for seeking forgiveness (istighfar) on such an occasion is that “all the matters from eating food until the excretion of its waste are among the countless favors of Allah Ta’ala, for which a person is incapable of offering due thanks. Therefore, after relieving oneself, a person should acknowledge his own shortcoming. The meaning of the other supplication for this occasion—‘All praise is due to Allah who removed harmful things from me and granted me well-being’—also supports this meaning.”

2:
This hadith is hasan ghareeb. This is a difficult term, because a hasan hadith can have more than one chain of transmission (isnad), whereas ghareeb refers to a narration that has come through only a single chain. The answer is that this hadith, in terms of its rank, is hasan and does not require any external strengthening or corroboration. Imam Tirmidhi has expressed this by using the word ghareeb, meaning it can also be called hasan li-dhatihi. It should be noted that Imam Tirmidhi sometimes uses two types of phrases along with hasan ghareeb: one is “la na‘rifuhu illa min hadha al-wajh” (“we do not know it except through this route”), and the other is “wa isnaduhu laysa bimutassil” (“and its chain is not connected”). By the first phrase, it is intended to indicate that this hadith has only come through one route, and by the second, it is intended to indicate that this narration is weak. Here, hasan refers to that type of hasan in which the narrator is not accused of lying, and ghareeb here is meant to indicate its weakness, and by saying “isnaduhu laysa bimutassil,” it is pointed out that there is a break in the chain, i.e., its weakness is slight.

3:
That is, although there are other ahadith in this chapter, apart from the aforementioned hadith of Aisha radi Allahu anha, no hadith is established with a strong chain of transmission.

Benefits and Issues:
In addition, other supplications have also been narrated, but this hadith and supplication are stronger in terms of chain of transmission compared to other supplications. Al-Allamah Khattabi rahimahullah explains the wisdom of this supplication by stating that since this time passes without the remembrance of Allah, seeking forgiveness (istighfar) has been taught for it.

Commentary:
(1)
The wisdom mentioned for seeking forgiveness from Allah Ta'ala after relieving oneself is that, during that period, a person is deprived of making remembrance (dhikr) with the tongue. This natural shortcoming is, out of etiquette, attributed to oneself, and thus the supplication for forgiveness is made. Another reason could be that the removal of impurity (najasah) from the body is also a tremendous blessing from Allah. Gratitude is obligatory for this. Since we cannot fulfill this as it truly deserves, we seek forgiveness.

(2)
This supplication should be recited after coming out of the toilet. If one is in an open field or similar place, it should be recited after finishing and adjusting one’s clothes.

Lexical Explanation:
«غُفْرَانَكَ» has occurred in the accusative case because it is the direct object (maf’ul bihi) of an omitted verb. The meaning is: I seek forgiveness. Or, «اِغْفِرْ» can be the absolute object (maf’ul mutlaq) of an omitted verb. In this case, the meaning would be: Forgive me, forgive me thoroughly.