So when the matter was gathered, deserving and endearing and encouraging and frightening, it became the concern of every person of understanding to turn towards it and to limit their aspirations to it. He said, moving from the style of absence to addressing this, presenting it as a means to seek the need, for it is more deserving of a response. "Iyyaka" means, O You whose attributes are these! "Na'budu" is guidance for them to that; and the meaning of "Na'budu" as Al-Harali said: we reach the utmost in the realms of humility. He followed it with the saying, repeating the pronoun to urge emphasis in seeking help: "Wa iyyaka nasta'een" indicating that His worship cannot be prepared except by His assistance, and that the key to guidance is in His hands. So look at how He began, glorified and exalted is He, with the essence, then indicated it by the actions, then ascended to the attributes, then returned to the essence, hinting that He is the First and the Last, the All-Encompassing. When the attainment reached a branch of the knowledge of actions and attributes, the deserving of singularity in worship was known. Thus, the incapacity to fulfill the right was known, and assistance was sought. It is like His saying, blessings and peace be upon him, in what Muslim and Abu Dawood narrated regarding prayer, and Al-Tirmidhi and Ibn Majah in supplication, and Al-Nasa'i, and this is its wording in the seeking refuge from Aisha, may Allah be pleased with her: "I seek refuge in Your pardon from Your punishment, and in Your pleasure from Your wrath, and in You from You." Then he followed it in what was added by Al-Nasa'i, the acknowledgment of incapacity in his saying: "I cannot enumerate Your praise; You are as You have praised Yourself." And at the end of the Surah of Iqra, there is a wonderful explanation of this hadith.

Al-Harali said: And these verses, meaning these and what follows them from the words of Allah, are conveyed through the tongues of His creation. Indeed, the entire Qur'an is the speech of Allah, but among it is what is the speech of Allah about Himself, and among it is what is the speech of Allah about what should be spoken by the creation, according to the differences of their tongues, their conditions, their levels of advancement, and the ranks of their superiority. This is something they cannot reach the essence of due to their limitations and incapacity. So Allah took upon Himself the responsibility of informing them about what they should know, which is beyond the capacity of His creation. He made their recitation of what He informed them of through their tongues a means for them, as if that utterance were apparent from them, as a kindness towards them and a completion of His blessing upon them. For if He had entrusted them in that to themselves, they would not have brought forth anything that would rectify their conditions in their religion and their worldly affairs. Therefore, they cannot express gratitude for this blessing except by Him taking charge of what He teaches them from His words, which fulfills the right of His grace upon them through that. And if they are unable to inform about themselves regarding what is due upon them from the right of their Lord, then how could they inform about the praise of Allah and His glorification? Therefore, they have no connection except through the recitation of His exalted words, whether that is with understanding or without understanding. And that is their prayer, which is divided, which he expressed in what has been authentically reported from him, blessings and peace be upon him, from His saying: 'I have divided the prayer between Me and My servant into two halves.' Then he recited this surah; thus, the first three verses came with the praise of Allah, the Exalted, for Himself. So when the servant recites them, Allah accepts the recitation of His servant as His words and makes it from him a praise, a commendation, and a glorification. And these verses came on the tongues of His creation, and their apparent meaning is the commitment to the covenants of worship, which relates to the servant, and its foundation is the seeking of assistance from Allah, glorified and exalted is He, which relates to the truth. So it was between Him and His servant, and His intention, the Exalted, preceded; because assistance is prior to worship and is realized through it, and He responds to what is requested from assistance. So whoever has a burden of something and seeks Allah's help in it according to the implication of this verse, assistance will come to him in accordance with his burden. Therefore, for whoever relies on the implication of this verse, there will never be incapacity in achieving his goals. Rather, incapacity occurs due to a deficiency in the share from Allah, the Exalted, and ignorance of what this verse has firmly established, and negligence of the blessing in it. And in His saying: 'We worship,' with the 'noon' of continuation, there is an indication that prayer is based on gathering. It has ended. And in the verse is an encouragement to believe in incapacity, to feel the need, and to rely on His strength and power. This necessitated directing desires towards Him with supplication, so He said: