As for Gods saying: "You (alone) we worship, and You (alone) we ask for help," all that that writer has understood is that worship is necessarily only for God, and that help is to be sought only from Him. Hence, he substituted the following sen‌ tence for this verse: "For You alone is the worship, and from You alone is the help." What escaped him is the purpose of the verse-namely, instructing the believer that his act of worship should express his faith in the Oneness of God; and that he is in need of the help of God, the Almighty and Glorious, in his forms of worship and his other activities; and that he should acknowledge that he and all other believers do not worship [anyone] except God, and do not turn for help except to God; rather, they worship Him alone and turn for help to Him alone. And where is any of this conveyed in the writers sentence, which clearly falls short of the meaning implied in the noble verse?
Gods saying "Show us the straight path" indicates that the worshiper seeks guid‌
ance to the shortest path to his goals-namely, his affairs, his natural disposition, and his beliefs. As such, it does not limit him [in this seeking] only to the path of the faith. This [comprehensive meaning of the verse] is not adequately covered by what the writer substitutes: "Show us the path of the faith." This is not to mention that this sentence seeks guidance to the path of the faith, with nothing in it to indicate that this path is straight and will not lead its seeker astray.
With this sentence, the author of these alterations feels no need to go on and
deal with the rest of this blessed sura of the Quran. He claims that his sentence does not need the rest. In this, he only betrays his inability to understand the mean‌ ing of the rest of the Quranic sura. Gods saying "The path of those whom You have favored; not of those who earn Your anger, nor of those who go astray" re‌ veals the existence of a straight path treaded by those favored by God: the proph‌ ets, the veracious, the witnesses to His existence, and the righteous; as well as the existence of other paths that are not straight, and that were treaded by those who had earned Gods anger: the obstinate opponents of the truth, those who rejected it after it had become manifest, and those who went astray, losing the path of guid‌ ance through their ignorance, and by failing to make the effort necessary to find it-those, in short, who were content with the ways of their forebears and were willing to follow them in blind imitation, without guidance from God or rational thought [cf. Q. ٧:٢٨, ١٠:٧٨, ٣١:٢١, ٤٣:٢٢-٢٣]. Whoever reflects on these verses will remember this and will become aware of the necessity of following the ex‌ ample of the friends of God, who were brought near to Him by all their deeds, vir‌ tues, beliefs, and by avoiding the paths of the disobedient, who had earned Gods wrath with their deeds: They are the ones who strayed from the path after it had become manifest. Are those to be regarded as unimportant meanings, as the author [cited] has assumed?
In countering "Silrat al-Kawthar" (the Abundance), [which reads]:

[Lo! We have given you Abundance; so pray to Your Lord and sacrifice. Lo! It is your insulter [and not you], who is without posterity (Q. ١٠٨: ١-٣)],
this same writer has produced the following:

Lo! We have given you jewels; so pray to your Lord and proclaim. And, do not rely upon the words of a magician.