إِنْ نَقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ ﴿۵۴﴾ مِنْ دُونِهِ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ ﴿۵۵﴾ إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ ﴿۵۶﴾ فَإِنْ تَوَلَّوْا فَقَدْ أَبْلَغْتُكُمْ مَا أُرْسِلْتُ بِهِ إِلَيْكُمْ وَيَسْتَخْلِفُ رَبِّي قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُ شَيْئًا إِنَّ رَبِّي عَلَى كُلِّ شَيْءٍ حَفِيظٌ ﴿۵۷﴾

﴾54﴿ In naqoolu illa' taraaka ba'du aalihatinaa bisooo'; qaala inneee ushhidul laaha wash hadooo annee bareee'um mimmaa tushrikoon
﴾55﴿ Min doonihee fakeedoonee jamee'an summa laa tunziroon
﴾56﴿ Innee tawakkaltu 'alallaahi Rabbee wa Rabbikum; maa min daaabbatin illaa Huwa aakhizum binaasiyatihaa; inna Rabbee 'alaa Siraatim mustaqeem
﴾57﴿ Fa in tawallaw faqad ablaghtukum maaa ursiltu biheee ilaikum; wa yastakhlifu Rabbee qawman ghairakum wa laa tadur roonahoo shai'aa; inna Rabbee 'alaa kulli shai'in Hafeez

﴾54﴿ We only say this word: that some of our helpers have caused you harm (a mental affliction). He said: Surely, I make Allah the Exalted a witness, and you be witnesses, that I am indeed free from what you associate (as partners with Him)
﴾55﴿ Besides Allah the Exalted, then conspire against me all together and do not give me respite
﴾56﴿ Indeed, I have entrusted myself to Allah, the Exalted, my Lord and your Lord. There is no creature but that He, Allah the Exalted, holds its forelock. Indeed, my Lord is on a straight path
﴾57﴿ So if you turn away (then no blame shall be upon me), for I have conveyed to you what I was sent with to you. And my Lord will bring forth another people in your place, and you cannot harm Him in the least. Indeed, my Lord is a Guardian over all things

[54] This verse also reflects the ignorance and stubbornness of Hūd’s people and explains the reason they refused to believe.
Their statement essentially means: “Your mind is disturbed,” — implying that Hūd (peace be upon him) had been harmed or “driven mad” by their gods.
This is a clear statement of shirk, because they believed that harm could come from beings other than Allah.
This same ignorant mindset exists even today, where those who affirm Tawḥīd are told: “You’ve been harmed because you disrespected the saints or our gods.”
(قَالَ إِنِّي أُشْهِدُ اللَّهَ) — shows the bravery and firm conviction of Hūd (peace be upon him).
He boldly declares Allah as his witness, reaffirming his steadfastness in Tawḥīd.
(بَرِيءٌ) — this declaration of disavowal (barā’ah) is comprehensive:
– He disassociates from their worship entirely, and
– He rejects any belief that their gods have the power to harm or benefit, openly challenging their falsehood.
[55] This verse also expresses the truthfulness and unwavering firmness of Hūd (peace be upon him).
The phrase (مِنْ دُونِهِ) is brought separately for emphasis, meaning: those whom you take besides Allah.
It underscores that these so-called gods are far beneath Allah in power and ability — they are weak and incapable, so how could they ever be partners with Allah?
The phrase (فَكِيدُونِي) — So plot against me — reflects fearlessness and full trust in Allah, just as Nūḥ (peace be upon him) said in verse 71 of Surah Yūnus:
"Then agree on your plan, and let not your affair be obscure to you, then carry it out against me and give me no respite."
This shows that the Prophets stood firm even when threatened — because they knew that no harm could reach them except by Allah’s will.
[56] This verse serves as a supporting argument for the previous one — it shows that reliance (tawakkul) upon Allah necessarily requires disavowal (barā’ah) from all forms of shirk.
This is the second reason why Hūd (peace be upon him) places his trust in Allah: Everything is within Allah’s grasp and control, so without His will, none of their false gods can cause harm.
(بِنَاصِيَتِهَا) — by their forelocks — The word nāṣiyah refers to the front hair on a person’s head.
In Arabic expression, taking someone by their nāṣiyah symbolizes total control, dominance, and humiliation — meaning Allah has absolute authority over them.
There are two key points in the third sentence:
1. Allah stands firmly upon justice — (الصِّرَاطِ الْمُسْتَقِيمِ) here refers to perfect justice.
Because of this, Allah protects the believers (muwaḥḥidīn) from the schemes of the polytheists.
2. Allah guides to the straight path — the path of Tawḥīd.
The word (عَلَى) in (عَلَى صِرَاطٍ مُّسْتَقِيمٍ) can be understood as "towards" or "upon", meaning:
Allah both guides to the straight path and keeps the believer firm upon it.
As a result, the true monotheist is preserved from disgrace and ruin, no matter how much the disbelievers plot.
[57] In this verse, there is a refutation of the possible excuse of the people — so that they cannot say: “We were unaware of the truth.”
(فَإِنْ تَوَلَّوْا) — If they turn away — the result (jazā') is omitted, and its implied meaning is: Then I am not at fault, because I have fulfilled my duty.
(فَقَدْ أَبْلَغْتُكُمْ) — I have certainly conveyed the message to you — this is the reason (ʿillah) for that implied result.
It means: You had no excuse left; the proof has been clearly delivered.
(وَيَسْتَخْلِفُ) — And He will replace you — this is grammatically connected to the omitted verb, meaning: (Allah will destroy you) and then replace you with another people.
This is a worldly warning, showing that rejecting the message may result in destruction and replacement.
(حَفِيظٌ) — means He is fully aware and watchful over all your actions, whether small or great.
No deed escapes His knowledge, and He will hold you accountable for all of it.