reason for worship, for the One qualified by these attributes, which call for direct address, is worthy of worship.

► 5 ◄

“And from You alone do we seek help (wa iyyāka nasta‘īn)”

In respect of the three groups mentioned above, this is the same as “You alone do we worship:” all of us members of man the microcosm, and us monotheists, and us beings, we seek help and assistance from You for all our needs and aims, the most important of which is worship. The “You alone (iyyāka)” is repeated to increase the pleasure of the address and sense of presence; and because the station (maqām) of meeting face to face is higher and more exalted than the station of proof [in the absence of the one addressed]; and because presence calls for truthfulness and not for lying; and because worship and the seeking of help are two different, independent aims.

The positioning of “do we seek help” and “do we worship:” you should understand that the relationship between them resembles the relationship of wages with service. For worship is Allah’s right over His bondsman [worship is a form of service], and the help is His bountiful bestowal [or reward].

In the exclusivity implied by the precedence of “You alone” is an indication to the fact that through the noble relation that is worship and the service of Allah, the bondsman is raised up from subjection to causes and intermediaries; indeed, the causes become his servants, and since he recognizes the One alone, [for him] the sphere of belief and conscience will come to dominate, as mentioned. The person who is not truly Allah’s servant becomes a slave to causes and is abased by intermediaries. However, while in the sphere of causes the bondsman should not neglect causes altogether lest he comes to rebel against the order established by divine wisdom and will, for misplaced reliance on Allah while in the sphere of causes is laziness, as discussed. This is like the relationship of the antecedent and the aim, for help and grace are the preliminaries of worship.

► 6 ◄

“Guide us (Ihdinā)”

The positioning: it is the bondsman’s reply to Allah’s question, as if He asks: “What aim is closest to your heart?” and the bondsman replies: “Guide us!”

Know that because of its several levels of meaning, it is as if “Guide us” is derived from the four sources [or verbal nouns – maṣdar] of the act of guidance. For its recipients may be divided into those who are guided, those who seek guidance, and those who seek increase in guidance. So