And when he completed the depiction of what kings do to those they are angry with, whether they take the sins or their aides with their right hand and restrain them like a sword, striking their necks, he caused his saying to be a completion of his greatness by saying: ﴿So there is none of you﴾ meaning, O people, and he emphasized the negation by saying: ﴿of anyone﴾ regarding the killing or [the killed -] the transferred. And since 'anyone' is general, he affirmed its generality by describing it, and he informed about 'what' in the dialect of Hijaz by saying: ﴿as barriers﴾ meaning it would be a thick barrier that prevents access to it. Therefore, there is no purpose for a rational person to advise anyone with advice that only benefits the advised alone, and the speaker does not consider [in it -] with a lie that burdens himself with attributing it to a king whom that advised cannot protect from his punishment for that lie. He chose to inform in the plural because it indicates the absence of the individual being prevented, and 'from you' is a state due to its precedence. All of this is a metaphor for the most eloquent ways that this mention is the speech of Allah, there is no doubt about it in any way, combined with the aspects of its miraculousness. For 'if' is for the impossibility of the second due to the impossibility of the first. The estimation is as it is said in the exceptional analogy: we would not have taken it this way, thus it is established that he did not attribute anything to us. Therefore, it is established [that -] what he said is our speech, firmly established with proof in a way that cannot be refuted.