(Iya) is a separate pronoun for the accusative, and the suffixes that attach to it, such as the kaf, ha, and ya in your saying: Iyaka, Iyyahu, Iyyai, are for the purpose of indicating address, absence, and speaking. They have no grammatical position, just as the kaf in 'Ara'aytuka' has no grammatical position, and they are not hidden names. This is the view of Al-Akhfash and the scholars. As for what Al-Khalil reported from some Arabs: 'When a man reaches sixty, then Iyyahu and Iyyashawwab,' this is something rare that should not be relied upon. The precedence of the object is for the purpose of specification, like His saying: (Say, 'Is it other than Allah that you command me to worship?'), (Say, 'Is it other than Allah that I seek as a lord?'). The meaning is that we specify you for worship, and we specify you for seeking assistance. It has been read: Iyaka with a lightened ya, and Ayyaka with an opened hamza and emphasis, and Hayyaka by changing the hamza to ha. TuFAIL Al-Ghanawi said: 'So beware of the matter that if its sources expand, its outlets become narrow.' [This is attributed to Mudaras ibn Rab'i, and it is said to TuFAIL. Hayyaka: its origin is Iyaka, its hamza was changed to ha, and it is in the accusative position with an omitted word by necessity. The matter: is an addition to it, and the original is: beware of encountering yourself and the matter, so what is besides the pronoun of address and what is added to it was omitted due to frequent usage, and because the context of warning necessitates speed and brevity of speech. It is said its origin is: keep yourself away from the matter and keep the matter away from yourself, so it was omitted for that reason. The causes of entering into the matter are likened to the sources: that is, the places of arrival towards water, and the causes of exiting from it are likened to the outlets: that is, the places of departure: that is, returning. Each of them is a literal metaphor. As for likening the matter to something that has sources and outlets like water in a figurative manner, it is outside the law of clarity because the matter applies to everything. So specifying it with something other than water and then likening it to it is intentional, not based on the original meaning. It is narrated like this: 'So beware of the matter that if its sources expand, its outlets become narrow.' 'So it is not good for a person to excuse himself, and he has no excuse from others.' That is, a person's excuse for himself is not good: that is, accepting his excuse after he has fallen into a predicament. And His saying: 'and he has no excuse from others': is a circumstantial clause, and thus it is proper for it to be a letter of the r.)] And worship is the utmost limit of submission and humility. From it is a garment with 'abdah' if it is of the utmost thickness and strength of weaving. Therefore, it has not been used except in submission to Allah, the Most High, as He is the Master of the greatest blessings, so He is worthy of the utmost limit of submission. If you say: why was the term of absence changed to the term of address? I say: this is called 'iltifaat' in the science of rhetoric. It may be from absence to address, and from address to absence, and from absence to speaking, like His saying: (Until when you are in the ship and it sails with them). And His saying: (And Allah is the One who sent the winds, and they raise clouds, and We drove it). And Imru' al-Qais has made three shifts in three verses: [Mawlood said: 'And Imru' al-Qais has made three shifts in three verses... etc.' Ahmad said: he means that he began with address then shifted to absence, then to speaking. Based on this, there are two shifts only, and what Al-Zamakhshari meant, and Allah knows best, is that he came with three styles: address to the present, absent, and to himself, so he was mistaken in saying three shifts, or the last one can be considered a shift from the second and the first, making it three, and the matter is easy.] Your night has prolonged with kohl... and the companion has slept and you did not sleep. And he spent the night and she spent the night for him... like the night of the one with the pale eye.

And that is from the news that came to me... And I was informed about Abu al-Aswad [[of Imru' al-Qais ibn Hujr al-Jahili, and Ibn Hisham said: It is an error, and the speaker is Imru' al-Qais ibn Abis, the companion, and it was said to Amr ibn Ma'di Karb. And al-Athmad is like Ahmad, and its meem may be included, and it may be narrated with a kasra: it is the name of a place, and al-A'ir is a solid name that is used for the tear that comes from the eye, and for conjunctivitis, and for everything that harms the eye. In poetry, there are three shifts, but the first is according to the method of al-Sakkaki only: which is that the apparent intention was to worship in the manner of speaking, then he turned to address, and that is in the first verse. The second: his turning from address to the third person in the second. The third: his turning from the third person to speaking in the third. The majority consider the first to be of the kind of abstraction. And Abu al-Aswad: is the nickname of the poet's companion whom he laments, and it was said he is the informant and his name is Dhulm ibn Amr, who is the uncle of Imru' al-Qais. And it was said that Abu is added to the 'ya' of the speaker and al-Aswad is his description, and it is narrated: from the Banu al-Aswad.]] And that is in accordance with their custom of embellishing their speech and their manipulation of it. Because when speech is transferred from one style to another, it is a better way to stimulate the listener's interest and awaken their attention than to carry it out in a single style. Its locations may be specific to benefits. And what is specific to this place: is that when he mentioned the one worthy of praise, and attributed to Him those great qualities, knowledge was attached to something of great status worthy of praise and utmost humility and seeking help in important matters. That distinguished being with those attributes was addressed, and it was said: You alone, O You with these attributes, we dedicate worship and seeking help, we do not worship anyone else nor seek help from anyone else, so that the address is more indicative that worship is due to Him because of that distinction which makes worship only rightful to Him. If you say: Why was seeking help coupled with worship? I say: To gather between what the servants draw near to their Lord with and what they seek and need from Him. If you say: Why was worship given precedence over seeking help? [[Mahamud, may Allah have mercy on him, said: 'If you say, why was worship given precedence over seeking help... etc.' Ahmad said: The belief of the people of the Sunnah is that the servant does not deserve anything from his Lord - glorified is Allah from that - and the reward for us - of assistance in this world in worship and of various delights in the Hereafter - is not obligatory upon Allah, rather it is a favor from Him and kindness. And in the hadith, 'He, blessings and peace be upon him, said: No one of you will enter Paradise by his deeds.' It was said: 'Not even you, O Messenger of Allah?' He said: 'Not even me, unless Allah envelops me in His mercy.' This is in addition to the rational evidence that it is impossible for anything to be obligatory upon Allah. However, rational and legal evidence has established that nothing is obligatory upon Him, and it has been established rationally and legally that His words are true and His promise is right, meaning it must occur rationally. So either al-Zamakhshari was lenient in using the term obligation and meant the obligation of truthful news, or he presented it according to the principles of innovation in the belief of the obligation of good upon Allah, even if there was no promise.]] I say: Because presenting the means before seeking the need is to deserve the response to it. If you say: Why did you use the term seeking help? I say: To encompass every form of seeking help, and it is better that seeking help is intended through Him and with His success in performing worship, and His saying: 'Guide us' is a clarification of the sought assistance, as if it were said: How do we assist you? They said: 'Guide us to the straight path.' And it was better for the coherence of the speech and the connection of one part to another. And Ibn Habish read: 'We seek help,' with a kasra on the noon.