ٱلَّذِينَ يَحْمِلُونَ ٱلْعَرْشَ وَمَنْ حَوْلَهُۥ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِۦ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُوا۟ رَبَّنَا وَسِعْتَ كُلَّ شَىْءٍ رَّحْمَةً وَعِلْمًا
"Those who bear the Throne and those around it glorify their Lord with praise, believe in Him, and ask forgiveness for those who believe: 'Our Lord! You have encompassed everything in mercy and knowledge…'"
The note kept consistently across this series concerning the Throne and the expressions bound up with it holds here too: these expressions cannot be understood in a way that ascribes place, body or being carried to God. For verses of this kind two main positions are transmitted in the classical commentaries: to take the wording as it stands and leave its modality to God (tafwīḍ), or to interpret it in the sense of sovereignty and disposal (taʾwīl). I transmit both; I do not impose a preference.
And what really has to be recorded is for whom the prayer is made: wa yastaghfirūna li'lladhīna āmanū — for those who believe.
The text of the prayer is given in the verse, and two words within it stand out: wasiʿta kulla shayʾin raḥmatan wa ʿilmā — "You have encompassed everything in mercy and knowledge."
The order is worth recording: mercy before knowledge. And this can be set beside the second verse of the sūra: there the one who sends down was named al-ʿazīzu'l-ʿalīm. In the prayer that same knowledge is placed after mercy.
رَبَّنَا وَأَدْخِلْهُمْ جَنَّٰتِ عَدْنٍ ٱلَّتِى وَعَدتَّهُمْ وَمَن صَلَحَ مِنْ ءَابَآئِهِمْ وَأَزْوَٰجِهِمْ وَذُرِّيَّٰتِهِمْ — the prayer does not stop with the person: fathers, spouses, children.
When the language of the descriptions of the Garden was treated in al-Wāqiʿa, this verse (Ghāfir 40/8) was named as one of the places where spouses are mentioned together. I rely on the note made there.