Tafsir of Hud 11:56

This contains a demonstration for the negation of their ability to harm him by way of demonstrative proof. It means: Even if you do not leave a single arrow in the bow and exert all your efforts to oppose me, you are incapable of achieving anything you desire against me. For I have relied upon Allah the Exalted, trusting in His protection; He is my Master and your Master. Nothing proceeds from you, nor does any matter befall me, except by His will. The past tense (tawakkaltu - I have relied) is used because it is more indicative of the firm establishment of the act, which is appropriate for the situation.

Then, he (peace be upon him) provided proof for their inability to harm him, despite his reliance upon Him (Glorified be He), by saying: "There is no creature but that He holds it by its forelock." That is, there is no creature but that He is its Owner, capable over it, directing it however He wills, and it is never defiant against Him (Glorified be He). The nasiyah (forelock) is the front of the head, and it is also applied to the hair that grows upon it. The use of "holding by the forelock" to denote power and authority is a metaphor or a metonymy. In al-Bahr, it is stated that this became a convention for power over an animal; the Arabs used to shear the forelock of a captive they were showing mercy to, as a sign that they had overpowered him and taken hold of his forelock.

Regarding His saying: "Indeed, my Lord is on a straight path." This is included in the proof and is a representation and metaphor. For Allah the Exalted is aware of the affairs of His servants, recompensing them with reward and punishment; He is sufficient for whoever seeks refuge in Him, like one who stands upon a path and guards it, repelling the harm of those who pass by it. It is similar to His saying (Glorified be He): "Indeed, your Lord is in observation," towards Him (Exalted be He) for recompense and the final judgment. Perhaps the first interpretation is more appropriate.

In al-Kashf, it is stated: In His saying, "Indeed, I have relied," there are subtleties that will amaze you upon contemplation: the excellence of the reasoning; the implication that whoever relies upon Him does not heed the terrors that befall him; then the progression to reversing the intimidation by His saying, "my Lord and your Lord"—for how can one who adheres to the threshold of servitude be harmed, and how can one who turns away from Him be saved? It shows the necessity of relying upon Him (Glorified be He) when matters are as such, and it supports this with His saying, "There is no creature," up to the completion of the representation. For that (power) is more evident in the overpowering of the turncoat than in the compassion shown to the one who draws near, contrary to the first attribute. It also includes the depiction of His Lordship and omnipotence (Exalted be He), and the depiction of the humiliation of those (false gods) being worshipped before their Subduer, whoever they may be. The conclusion provides both intended purposes decisively: the sufficiency for him who takes Him as his Patron, and the disgrace for him who turns away from His remembrance and acts defiantly, based on the meaning that He (Glorified be He) is upon truth and justice—nothing is lost with Him for the one who seeks refuge, and no oppressor escapes Him.

In His saying "my Lord," without repeating "and your Lord" as in the first instance, there is a subtle point. After condensing the meaning to avoid redundancy, it indicates his special proximity to Him, and that He is the Lord of all by right of sovereignty, but his Lord specifically by way of honor and grace.