Allah the Exalted said: << ومآأنتم بمعجزين في الأرض ولا في السمآء ومالكم من دون الله من ولي ولا نصير >

[al-'Ankabut :22] The address is either to the disbelievers or to people in general. It is more fitting that it is to people in general, meaning "you, O people." However, it being directed at the stubborn deniers is more emphatic, because they think they have defeated Allah. And His saying: I think we know that Is this here Hijazi or Najdi?
The student: It is Hijazi.

The Shaykh : It is Hijazi, yes, because the Qur'an is in the language of the Hijaz, or rather, the language of Quraysh. Its name is: the pronoun, and its predicate is . The "ba" here is extra for emphasis. Ibn Malik said: "And after

not

ما

and

laysa

ليس

, the ba makes the predicate genitive" Yes.

The Shaykh : How do we parse ?
The student: The "ba" is extra for emphasis. The predicate of is in the accusative case, and its sign of accusative is a hidden "ya" on the "ya," prevented from appearing because the position is occupied by the movement of the extra preposition.

The Shaykh : With the sign of the extra preposition. What is the movement? Yes, this is actually a known form of elaboration according to the rules. That is, we must parse according to the known rules of grammar. So the "ya" that is present now and what brought it? The "ba" brought it, not the predicate, even though it is actually the same sign of accusative. His saying, Exalted is He: This is from , so it is transitive because is intransitive and is transitive. If it is transitive and it is a present participle, it needs an object. Where is the object? The author said: "By defeating your Lord in perceiving you" So the object is omitted, its estimation being "by defeating your Lord" or "by defeating Allah," for example, there is no objection. Yes, and the one who defeats is the one who does what defeats another. For this reason, some scholars said about some verses of the messengers that they are miracles because they defeat the enemies of the messengers in opposing them. Is that clear, everyone? Good. And His saying: This preposition and genitive is a state from , meaning in the state of your being in the earth or in the sky, you do not defeat Allah, whether you are in the earth or in the sky. For this reason, the author said: "If you were in it" So his saying: is by way of estimation, not by way of reality, because people are in the earth and not in the sky. And it was said that this is by way of what did I say first? In the earth. Clear? If you were in it. Yes, if you were, on the estimation that you are in it, you do not defeat Allah. And it was said that the meaning is by way of exaggeration, meaning you do not defeat, whether you are in the depths of the earth or in the atmosphere of the sky, you do not defeat Allah. Talaal! So the meaning is you do not defeat Him in any place you are. And it was said that his saying: means the people of the sky, meaning that nothing defeats Allah in the heavens or in the earth. So the people of the sky do not defeat Him and the people of the earth do not defeat Him. So this—this aspect—and you are not defeating in the earth, nor is anyone in the sky defeating Allah. Yes, on the line of the poet Hassan ibn Thabit:
Is it the same for one who slanders the Messenger of Allah from you and one who praises him and supports him?
I think we all know that the first is not the second, because the one who slanders him cannot praise him and support him. So it is on the estimation: And one who praises him and supports him is the same. This is like it. In any case, the meaning appears to me to be that you do not defeat Allah in any place you are, whether you are in the sky or in the earth. And this, at the time of the revelation of the Qur'an, cannot be the sky in reality, unless what is meant by the sky is what is high, even on the peaks of the mountains. In our time now, a person can be in the sky, meaning in the height. What is the lowest sky? The lowest sky has a limit that one reaches [Surah al-Anbiya :32] until the Prophet (peace and blessings be upon him) and Jibril could not enter this sky except after seeking permission and asking for entry. Yes. The author said in its general interpretation: "Meaning you do not escape Him" Meaning you do not escape Allah, but if He wills to punish you, He will catch you. For Allah the Exalted, nothing escapes Him. [Surah Fatir :44] And know that the punishment of Allah, Glory be to Him, and His catching of a person is sometimes by sensory matters where Allah decrees known causes for us that we witness, and sometimes it is in matters we do not perceive, where the punishment comes from Allah without any known cause for us. Did you understand? Now, for example, the causes of the victory of the Messenger (peace and blessings be upon him) are sometimes by unknown causes and sometimes by known causes. For example, the victory of Allah the Exalted for the Messenger (peace and blessings be upon him) in the Battle of the Trench, its causes are known and witnessed. Allah sent upon them a wind and soldiers we do not see. The soldiers we do not see are among the matters that are not known except by the report of the Shari'ah. But the wind that disturbed them, overturned their pots, and destroyed their tents is tangible and known. But the soldiers we did not see, had Allah not informed us about them, we would not have known them. So Allah, Glory be to Him, catches a person either by known causes that appear to the eye, or by hidden causes that do not appear to the eye. Then we may know them by the way of revelation, or we may not know them.
Other than Him prevents you from it supports you from His punishment "

you have not besides Allah any protector

ما لكم من دون الله من ولي

[Al-Baqarah 2:107]

I do not know about

not

ما

here, is it Najdi or Hijazi? No, the two languages agreed on this due to the lack of order.

you have not besides Allah any protector

وما لكم من دون الله من ولي

[Al-Baqarah 2:107]

Because

protector

من ولي

is the subject,

protector

ولي

is the subject, is that not so?

to you belongs

ولكم

is the predicate, meaning there is no guardian for you other than Allah. And the author's saying:

you have not besides Allah

ما لكم من دون الله

[Al-Baqarah 2:107]

" Meaning other than Him " is correct, and he expressed the "other" with "dun" to preserve its order. And His saying, Exalted and Glorified:

protector

مِن ولي

The author said " prevents you from it, and no supporter supports you from His punishment." And I do not know except that "nasr" (support) means prevention and help. But the correct is that his saying: that the "wali" (guardian) is the one who takes charge of a person in all his states, supports him against his enemy, and brings him good even when not facing an enemy. So the "wali" is the more general one, the one who takes charge of him in bringing good and repelling evil. And the "nasir" (supporter) is the one who only repels from you; he may not be among your guardians, but he repels from you in the specific situation where you need a supporter. And support is in repelling the disliked. So the "wali" here is more general, meaning no one takes charge of you to bring you good and repel evil from you, and no one also supports you other than Allah to prevent harm from you. And this is a reality. For when the wrath of Allah descends upon a people, no one can repel this wrath from them or prevent them from it.