Exegesis of the saying of Allah the Exalted: (( ... And as for whom Allah leaves astray, there is no guide for him )) .

Allah the Exalted said: This is a conditional particle that implies generality, so whoever Allah leaves astray has no guide to guide him. And His saying:

there will be for him no guide.

فَمَالَهُ مِنْ هَادٍ

[Ar-Ra'd 13:33]

This sentence is a nominal sentence composed of a subject and a predicate " It is astonishing that we say it is composed of a subject and a predicate when we find neither a subject nor a predicate in it. Where is the nominative noun? It is known that the subject and predicate are?
The student: ...

The Shaykh : Nominative, and here there is nothing nominative. So the answer is that we say is a negation particle and is a preposition and its object, which is a fronted predicate, and "from a guide" is a delayed subject. How do we parse he says "min is an extra preposition and had is a noun in the genitive case with min" Correct?
The student: ...

The Shaykh : No.
The student: ...

The Shaykh : Had is a subject in the nominative case with a dammah estimated on the deleted ya, and what prevented its appearance?
The student: The occupation of the place by a movement...

The Shaykh : There is no movement on the ya; it is not moving here because it does not move in the genitive case on the ya, on the deleted ya, due to the meeting of two static letters, and the kasrah was estimated on it to match the extra preposition. This is if we want to be meticulous in parsing and grammatical rules. Otherwise, it is sufficient to say is an extra preposition and is a subject in the nominative case with an estimated dammah on the deleted ya due to the meeting of two static letters, and that is the end, because the movement of the extra preposition in such a word does not appear.
And His saying: means that whoever Allah decrees to be astray, no one will guide him, no matter how much the community gathers for him. And here is the greatest of creation in guidance and showing the way, Muhammad (peace and blessings be upon him and his family), who strove with utmost effort to guide his uncle Abu Talib until his last breath, but he did not find guidance because Allah (Mighty and Majestic) decreed astrayness for him. So the last thing he said was that he testified to disbelief, saying "He is on the religion of 'Abd al-Muttalib" But the Prophet (peace and blessings be upon him and his family), because of his good character and because his uncle stood up to support Islam, interceded for him with Allah, interceded for him with Allah, so he was in a deep pit of Fire, and he had sandals of Fire from which his brain boils, which is the highest part of him, and the sandals are at the lowest part of him, and the brain boils. So what about the rest of the body, which is even more boiling? And he is the lightest of the people of the Fire in punishment, yet he sees himself as the heaviest of them in punishment. Why does he see it that way? Why does Allah make him see that he is the heaviest of them in punishment? So that he does not find comfort in others, because if the one in the Fire knew that someone else was heavier than him or equal to him, he would find comfort and the matter would be light for him. And Allah has pointed to that in His saying: Even though if you had shared in the punishment in this world, yes, it would have been light for you, it would have been light for you. Look at Ka'b ibn Malik (may Allah be pleased with him) when it was said to him that so-and-so and so-and-so lagged behind in the expedition to Tabuk, the matter was light for him, the matter was light for him, and this is an accepted thing. And al-Khansa laments her brother Sakhr and says "And if it were not for the many mourners around me for their brothers, I would have killed myself
And they do not weep like I weep for my brother, but I console my soul for him by taking comfort in others" Good.
So we say, whoever Allah decrees to be astray, no one will guide him, no matter what signs he is given, for they are