وَمَا يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَلَا الْمُسِيءُ قَلِيلًا مَا تَتَذَكَّرُونَ ﴿۵۸﴾ إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ ﴿۵۹﴾ وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ ﴿۶۰﴾ اللَّهُ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ ﴿۶۱﴾

﴾58﴿ Wa maa yastawil a'maa walbaseeru wallazeena aamanoo wa 'amilus saalihaati wa lal museee'; qaleelam maa tatazakkaroon
﴾59﴿ Innas Saa'ata la aatiyatul laa raiba feehaa wa laakinna aksaran naasi laa yu'minoon
﴾60﴿ Wa qaala Rabbukumud 'ooneee astajib lakum; innal lazeena yastakbiroona an 'ibaadatee sa yadkhuloona jahannama daakhireen
﴾61﴿ Allaahul lazee ja'ala lakumul laila littaskunoo feehi wannahaara mubsiraa; innal laaha lazoo fadlin 'alan naasi wa laakinna aksaran naasi laa yashkuroon

﴾58﴿ The blind and the seeing are not equal, nor are those who believe and do righteous deeds according to tradition and the wrongdoers. You take heed very little
﴾59﴿ Indeed, the Day of Judgment is coming; there is no doubt about it. However, most people do not believe
﴾60﴿ Your Lord has said, Ask of Me, and I will grant your needs. Indeed, those who are arrogant to worship Me will soon enter Hell in humiliation
﴾61﴿ Allah, the Exalted, is the One who created the night for you so that you may rest in it, and the day bright. Indeed, Allah is full of grace upon the people, but most people do not give thanks

[58] This is also an argument for proving the Resurrection, by way of a (inference from cause to effect). That is, the difference between these two groups in this world in belief and deeds is evidence that there must be a difference between them in reward and punishment. The realm of reward and punishment is different from the realm of action. Thus, it becomes clear that the Resurrection is true.
[59] This is the conclusion of the two previous arguments — affirming that just as Allah created the heavens and the earth (first argument), and originated them with wisdom and power (second argument), He is certainly capable of resurrecting the dead and bringing about the Day of Judgment.
[60] Since on the Day of Judgment salvation depends on belief and action based on monotheism, this verse now encourages tawḥīd in supplication (du‘ā'), which is the central theme of the surah.
This verse uses divine revelation as evidence to support that claim.
(I will respond to you — أَسْتَجِبْ لَكُمْ) — the intended meaning of du‘ā’ here is legislated (Sharʿī) supplication, which, according to other verses and authentic hadiths, is conditional upon certain requirements. Because of that, Allah did not attach a condition directly to “I will respond” here, leaving it general in form but understood from context.
(Arrogantly turn away — يَسْتَكْبِرُونَ) — their arrogance appears either in the form of arguing against the truth or by committing shirk in their supplications.
(From My worship — عَنْ عِبَادَتِي) — here, ‘ibādah refers specifically to supplication upon tawḥīd, and this is supported by the authentic hadith:
"Supplication is worship."
[61] In the previous verse, the claim of monotheism (tawḥīd) was stated. Now, to prove that claim, rational arguments are presented — highlighting major blessings, showing that the Creator and Controller of all these is Allah alone, so do not ask your needs from others.
In this specific proof, two great blessings are mentioned: the night and the day.
The night is mentioned first because, in lunar reckoning, the night precedes the day.
The repetition of the word “al-nās” (the people) serves as emphasis and rebuke: In the first instance, it may refer to all of humanity, While in the second, it refers to the majority — those who fail to reflect and give thanks.