"You alone do we worship (Iyyâka na'budu)"

Two points may be made concerning the letter kâf [in the detached accusative pronoun iyyâka]:

The first of them is that by reason of the direct form of address [that is, the change to the second person after the use of the third], the pronominal suffix "-ka - you" implies the attributes of perfection mentioned previously. For the previous mention [of the attributes] one after the other stimulates the brain, preparing it, filling it with enthusiasm, and directing the attention to the One described. Thus, "You alone (iyyâka)" means "O You Who is qualified by these attributes!"

The second point: the use of the second person indicates that according to the science of rhetoric the meanings should be dwelt on, for then it will be read as it was revealed, and this will lead the person to make the address naturally and enthusiastically. Hence, "You alone (iyyâka)" implies compliance with [the Hadith] "Worship your Lord as if you were seeing Him."¹

The use of the first person plural in "do we worship (na'budu)" has three aspects: firstly, we worship, all of us members and atoms of the microcosm that is myself, by offering the thanks expressed by all these members and atoms complying with that which they have been commanded. Secondly, all of us monotheists, we worship You through obedience to your Shari'a. And thirdly, all of us beings, we submit totally to your Supreme Shari'a of Creation, and we prostrate in bewilderment and love at the throne of your awesomeness and power.

The positioning:

"Do we worship (na'budu)" elucidates and expounds "praise" (al-hamd). [That is, it explains the form praise should take.] It is the result of "Master of the Day of Judgement (mâlik al-yawm ad-din)" and necessitates it. [That is, "We worship Him alone because He is the Owner of all things."]²

Know too that the precedence of "You alone (iyyâka)" infers sincerity, the essence of worship, while the use of the second person indicates the reason for worship, for the One qualified by these attributes, which call for direct address, is worthy of worship.

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1. See, al-Tabarânı, Sahih al-Jâmi' al-saghîr, 1049. It's complete form is narrated by al-Bukhari and Muslim. See, Nursî, Ishârât al-I'jâz [Ihsân Qasim], 30.

2. See, Nursi, İsârâtû'l-İ'caz [Sağlam|, 31.