وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ ﴿۶۹﴾ وَهُوَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْحَمْدُ فِي الْأُولَى وَالْآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ ﴿۷۰﴾ قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ أَفَلَا تَسْمَعُونَ ﴿۷۱﴾ قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفَلَا تُبْصِرُونَ ﴿۷۲﴾

﴾69﴿ Wa Rabbuka ya'lamu maa tukinnu sudooruhum wa maa yu'linoon
﴾70﴿ Wa Huwal laahu laaa ilaaha illaa Huwa lahul hamdu fil oolaa wal Aakhirati wa lahul hukmu wa ilaihi turja'oon
﴾71﴿ Qul ara'aitum in ja'alal laahu 'alaikumul laila sarmadan ilaa Yawmil Qiyaamati man ilaahun ghairul laahi yaa teekum bidiyaaa'in afalaa tasma'oon
﴾72﴿ Qul ara'aitum in ja'alal laahu 'alaikumun nahaara sarmadan ilaa Yawmil Qiyaamati man ilaahun ghairul laahi yaateekum bilailin taskunoona feehi afalaa tubsiroon

﴾69﴿ And your Lord knows what their chests conceal and what they reveal
﴾70﴿ And He is Allah; there is no deity worthy of worship except Him. To Him alone is due all praise in this world and the hereafter, and His is the decision, and to Him you shall be returned
﴾71﴿ Say, Inform me, if Allah were to make the night perpetual over you until the Day of Resurrection, who is there other than Allah that could bring you sunlight, Will you then not hear
﴾72﴿ Say, Inform me, if Allah were to make the day perpetual over you until the Day of Resurrection, who is there other than Allah that could bring you night in which you may rest, Will you then not see

[69] This is the second rational proof, regarding the knowledge of Allah the Exalted, following the mention of His attribute of control (تصرف).
Since knowledge of what is hidden (خفی) does not necessarily imply knowledge of what is apparent—because in some situations, other obstacles may exist—therefore, "يُعْلِنُونَ" (what they make public) is mentioned separately and explicitly.
[70] This verse is a logical conclusion (تفریع) of tawhid based on the previous rational arguments. In it, four aspects of tawhid are mentioned:
1. Tawhid al-Uluhiyyah – Oneness in divinity and worship
2. Tawhid al-Sifat – Oneness in attributes
3. Tawhid al-Hukm – Oneness in legislation and judgment
4. Tawhid al-Jazā’ wa al-Hisāb – Oneness in reward, punishment, and accountability
[71] This is the third rational proof, and it is a silent admission—because a question is posed to the audience, and their silence is quoted, indicating they have no answer.
In this verse, there is also an implied interpretation of “ilah” (deity)—as someone who can control the sun and make it rise. Meaning, the one who can control the sun is deserving of being called ilah.
As for the story widely spread among the ignorant—that Shams Tabrizi or Baba of Multan caused the sun to descend—this is a lie and a fabricated tale, and such a belief is shirk, because controlling the sun is solely within the power of Allah the Exalted.
"إِنْ جَعَلَ" – Ibn Kathir has narrated that the answer to this conditional sentence is omitted, and its meaning would be: “Surely, that would harm them” (لَأَضَرَّ ذٰلِكَ بِهِمْ), meaning the hardship it would cause them.
The phrase “مَنْ إِلٰهٌ” can also serve as the implied conclusion or response to the condition—i.e., “Who else can be a god besides Allah?”
[72] This is the fourth rational proof, and it is also a silent admission—meaning, the setting of the sun and the bringing of the night is solely under the control of Allah the Exalted.
Benefit: In the first verse, the permanence of night is mentioned. During the night, one can hear but not see well—therefore, Allah says: "أَفَلَا تَسْمَعُونَ" (Will you not then hear?).
In the second verse, the permanence of day is mentioned. During the day, one can see clearly—therefore, Allah says: "أَفَلَا تُبْصِرُونَ" (Will you not then see?).