وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا ﴿۱۲﴾ وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا ﴿۱۳﴾ اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ﴿۱۴﴾

﴾12﴿ Wa ja'alnal laila wannahaara Aayatayni famahawnaaa Aayatal laili wa ja'alnaaa Aayatan nahaari mubsiratal litabtaghoo fadlam mir Rabbikum wa lita'lamoo 'adadas sineena walhisaab; wa kulla shai'in fassalnaahu tafseelaa
﴾13﴿ Wa kulla insaanin alzamnaahu taaa'irahoo fee 'unuqihee wa nukhriji lahoo Yawmal Qiyaamati kitaabany yalqaahu manshooraa
﴾14﴿ Iqra kitaabaka kafaa bi nafsikal Yawma 'alaika haseebaa

﴾12﴿ "And We made the night and the day two signs (of monotheism). Then We dimmed the sign of the night and made the sign of the day bright, so that you may seek bounty from your Lord and know the count of the years and the reckoning. And We have explained everything clearly and in full detail
﴾13﴿ And We have bound every person's deeds to their neck, and on the Day of Resurrection, We will bring forth for them a record which they will find spread open
﴾14﴿ Read your book; today your own soul is sufficient as an accountant against you

[12] This rational proof relates to the claim of Tawhid and serves as a reminder that while man is hasty, it is necessary for him to reflect on the signs of night and day mentioned in this verse.
“Ayatayn” refers to night and day as two signs of Allah’s power and His Oneness.
In the phrases “āyat al-layl” and “āyat al-nahār,” the added wording is explanatory (iḍāfah bayāniyyah).
Or the meaning of “ayatayn” could be the sun and the moon.
The interpretation of the verse is: “And We made the night and the day two signs,” meaning We created night and day as distinct indicators.
According to the first interpretation, “erasing” refers to the darkness of night.
According to the second interpretation, it refers to the dark spot on the moon.
“Li-tabtaghū” applies to both night and day, since benefit can also be sought at night through acts of worship.
Or it may apply specifically to the sign of the day, with the part related to the night being implied, similar to what is seen in verse 73 of Surah Ar-Rum.
This verse is evidence that using the sun for calculation is permissible, but calculating based on the crescent moon is a communal obligation (farḍ kifāyah).
“Wal-ḥisāb” refers to the calculation of days, weeks, and months.
“Faṣṣalnāhu tafṣīlā” is like “a clarification of everything,” referring to the essentials of religion that are mentioned in the Noble Qur’an.
Or it may mean that Allah the Exalted has created things in the external world in a detailed and distinct manner for the purpose of deriving benefit.
[13] This verse contains a warning about the Hereafter.
“Ṭā’irahu” (his bird) refers to a person’s deeds, whether good or bad, done during the night or the day—thus it connects to the previous verse.
It means that with every accountable person is his own action, which is attached to his neck, i.e., its reward or punishment is inevitable.
Or “ṭā’ir” may mean destiny—sāʿādah (happiness) or shaqāwah (misery)—meaning that due to divine decree, every person has either happiness or misery destined for him.
The phrase “fī ʿunuqih” (on his neck) is commonly used to express obligation and responsibility.
[14] This too is part of the warning, and the message is that whether a person is unlettered or literate, he will read his own book of deeds himself.
A similar statement is found in verse 14 of Surah Al-Qiyamah.