Tirmidhi

Explanation:
1:
O Allah! You are my Lord,
there is no true deity except You,
You created me,
I am Your servant,
I remain, to the best of my ability, steadfast upon the promise and covenant I have made with You,
and I seek refuge in You from the evil of what I have done,
I acknowledge and admit the blessings You have bestowed upon me,
I confess my sins, so forgive my sins,
for surely none forgives sins except You.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, in the verses mentioned under the chapter heading, described the virtue of seeking forgiveness (istighfar). In the hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever recites the following supplication, all his sins will be forgiven, even if he were one who fled from the battlefield:
(أستغفرالله العظيم الذي لا اله الا هو الحي القيوم و اتوب اليه)
‘I seek forgiveness from Allah the Magnificent, besides whom there is no deity worthy of worship. He is the Ever-Living, the Sustainer, and I turn to Him in repentance.’”
(Jami‘ at-Tirmidhi, Book of Supplications: Hadith: 3577)

(2)
From the hadith presented by Imam Bukhari rahimahullah, the best form of seeking forgiveness (istighfar) is indicated, because the leader of a people is called “Sayyid” and he is the most virtuous among them. Similarly, among all supplications for forgiveness, this supplication of istighfar is the most virtuous, because it contains mention of Allah’s attribute of absolute independence and the servant’s humility and helplessness. Then, it mentions such attributes of Allah that are signs of His exalted status.
(Fath al-Bari: 11/121)

(3)
It should be clear that there are three conditions for seeking forgiveness (istighfar):
➊ Correctness of intention.
➋ Sincere attention.
➌ Observance of the etiquettes of supplication.
This supplication will attain the status of “Sayyid al-Istighfar” (the chief of supplications for forgiveness) only when these conditions are fulfilled.
And Allah knows best.

Hadith Commentary:
(1)
Sayyid refers to the person to whom all matters are referred for resolution, and to whom people turn in order to fulfill their needs and necessities.
Since this supplication encompasses all the meanings of repentance (tawbah), it has been named Sayyid al-Istighfar (the chief of seeking forgiveness). Furthermore, in it, the servant expresses utmost humility and servitude along with the acknowledgment of the perfect greatness and majesty of Allah, Lord of all the worlds.

(2)
Hafiz Ibn Hajar rahimahullah has narrated a hadith from Sunan al-Nasa’i, in which the Messenger of Allah sallallahu alayhi wa sallam said:
“Certainly learn Sayyid al-Istighfar and make it a safeguard for your life.”
(Sunan al-Kubra lil-Nasa’i, Hadith: 10301, and Fath al-Bari: 11/119)
In other narrations of Sahih al-Bukhari, a condition for attaining this honor has been mentioned, that the Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever recites this supplication with certainty in his heart is given the glad tidings of Paradise.”
(Sahih al-Bukhari, Kitab al-Da‘awat, Hadith: 6306)

(1) The chapter heading established by Imam Nasa’i rahimahullah is intended to clarify the issue that a person should seek Allah’s protection from the evil and harm of his own actions. According to the Shari’ah, this is a recommended and praiseworthy act.

(2) From this blessed hadith, it is understood that the mentioned supplication is the most superior form of seeking forgiveness (istighfar).

(3) “Most important and superior”—that is, due to the appropriateness of its words and its comprehensive nature. In Arabic, the word “Sayyid” is used, which literally means “leader.” In the translation, the necessary meaning has been adopted so that the intended purpose becomes clear.

(4) “According to one’s ability”—this is, in fact, an admission of one’s shortcomings and incapacity, not a claim.

(5) By “covenant and promise” can be meant the natural covenant, which is called ‘Ahd al-Ast, as well as a verbal covenant, such as the utterance of the testimony of monotheism and messengership, etc.

(6) “Will enter”—that is, immediately upon death, in the very first instance. It is as if Allah grants the ability to perform this deed only to the person whose forgiveness has already been decreed; otherwise, it is possible that a person recites this supplication throughout his life, but on the day or night of his death, he is not granted the opportunity—Allah’s refuge is sought from this. Or he may recite it, but without faith and certainty. May Allah protect us from such an evil state. Ameen.

Takhrij:
«أخرجه البخاري، الدعوات، باب أفضل الا ستغفار...، حديث:6306.»©Explanation:
The remaining part of this Prophetic statement is that whoever recites this supplication in the morning with firm conviction in the heart, and passes away before the evening, then he is among the people of Paradise. And whoever recites it at night with conviction, and dies before the morning, then he too is among the people of Paradise.