قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَى رَبِّهِ سَبِيلًا ﴿۵۷﴾ وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا ﴿۵۸﴾ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا ﴿۵۹﴾ وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا۩ ﴿۶۰﴾

﴾57﴿ Qul maaa as'alukum 'alaihi min ajrin illaa man shaaa'a ai yattakhiza ilaa Rabbihee sabeelaa
﴾58﴿ Wa tawakkal 'alal Haiyil lazee laa yamootu wa sabbih bihamdih; wa kafaa bihee bizunoobi 'ibaadihee khabeeraa
﴾59﴿ Allazee khalaqas samaawaati wal arda wa maa bainahumaa fee sittati aiyaamin thumma stawaa 'alal 'Arsh; ar Rahmaanu fas'al bihee khabeeraa
﴾60﴿ Wa izaa qeela lahumus judoo lir Rahmaani qaaloo wa mar Rahmaanu 'a nasjudu limaa ta'murunaa wa zaadahum nufooraa

﴾57﴿ Say, I do not ask you for any reward for this, except for whoever wills to take a path to their Lord
﴾58﴿ And put your trust in the Ever-Living One who does not die, and glorify His praise. And sufficient is Allah as the All-Aware of the sins of His servants
﴾59﴿ He is the One who created the heavens and the earth and whatever is between them in six days, then established Himself above the Throne – the Most Merciful. So ask about Him from one who is well-informed
﴾60﴿ And when it is said to them, Prostrate to the Most Merciful, they say, What is the Most Merciful, Should we prostrate to what you command us, And it increases them in aversion

[57] In this verse, proper etiquette for the Messenger is mentioned, meaning the call is towards sincerity in action.
“Ilā” is an interrupted exception (istithnā’ munqaṭi‘), and the consequence of “man” is hidden — meaning: “then let him follow me.”
Or “ilā” is a connected exception (istithnā’ muttaṣil), meaning: “I seek the reward for the one who follows my call and believes.”
The reasoning is that a caller receives reward based on how many people accept his call.
However, the first interpretation is better, as the second has some difficulties.
[58] This is another form of proper etiquette — meaning that after sincerity, reliance (tawakkul) is necessary.
The phrase “and glorify Him with His praise” is another etiquette.
Tawakkul refers to placing one’s trust in Allah the Exalted while making use of the lawful means — believing that the true effect comes from Allah alone.
The reasoning is that all means eventually perish, but Allah the Exalted does not perish.
“Because of the sins of His servants” — meaning, if the opponents commit disbelief and polytheism, insult you, and mock you, Allah is aware of them and will deal with them accordingly.
You should not pay attention to them.
[59] This is another rational proof in which two active attributes of Allah the Exalted are mentioned: creation and establishment (istiwā’), along with two essential attributes: the Most Merciful (Rahmān) and the All-Aware (Khabīr).
Since this surah discusses blessings, the attribute of Rahmān is appropriate — meaning all these blessings and favors come from the Most Merciful, hence the name Rahmān is mentioned.
The meaning of istiwā’ is clear, but its reality is unknown. No analogy or interpretation is permissible for it — this is the position of all righteous predecessors (salaf sālihīn).
“So ask about Him from one who is well-informed (Khabīr).”
One interpretation is: ask by means of the name Rahmān, and the loss is in neglecting it.
The second interpretation is that bihi means about Him, and the Khabīr is one who is knowledgeable about the names and attributes of Allah the Exalted — meaning, ask a scholar who has knowledge of Allah’s oneness and His attributes.
This is the same type of scholar referred to in: “Only those fear Allah among His servants who have knowledge.”
[60] This is a rebuke for denying the Most Merciful (Rahmān) and refusing to prostrate to Him in the manner of tawḥīd (monotheism).
The meaning is not that they rejected the attribute of Rahmān for Allah the Exalted, because in their pre-Islamic poetry, Rahmān is mentioned as an attribute of Allah.
Rather, their objection was: “Which Rahmān should we prostrate to?” — because they also referred to Musaylimah the Liar as Rahmān.
This denial was out of stubbornness and hostility.