in consultation.
The wording that he ﷺ chose—being the one most knowledgeable of its meaning—therefore enjoys every advantage that leads to acceptance.
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The supplication mentioned is the finest request that can be made of Allah. His pardon means overlooking sins, erasing misdeeds, and refraining from exacting retribution for both major and minor slips. After that comes nothing but His pleasure with the pardoned servant and the servant’s admission to the abode of His honour—and that is the ultimate goal.
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This supplication gathers together the etiquettes of invocation. It opens with the word “Allahumma,” which substitutes for “Yā Allah,” the final mīm taking the place of the yā’. The soundest view is that the word “Allah” itself is the Greatest Name: when Allah is called upon by it, He answers, for it encompasses the meaning of divinity and worship.
• The clause “innaka ʿafūw” (“You are Most Pardoning”) emphatically affirms the attribute of pardon for Allah.
• The phrase “tuḥibbu l-ʿafwa” (“You love to pardon”) affirms—befitting His Majesty—His love to extend pardon to those who seek it.
• The words “faʿfu ʿannī” (“so pardon me”) establish the ruling of pardon and its application to the supplicant.
Within these sentences the supplicant seeks closeness to Allah by means of an attribute perfectly suited to the request, by His love of pardon, and by asking Him directly to pardon. When such earnest pleading and humility issue from a contrite heart, on a blessed night, from a sincere and penitent servant, it is most unlikely to be turned away. Indeed, it is apt to be answered, for the acceptance of supplication has causes and etiquettes, and these are among the most important of them.
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Among ʿĀʾishah’s (may Allah be pleased with her) keen understanding is that she chose, for this virtuous time, to ask for the supremely valuable request, so that when the answer comes, the gift and bounty will be magnificent.
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Al-Nasāʾī records from Abū Hurayrah that the Prophet ﷺ said: “Ask Allah for pardon,”