وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ ﴿۳۷﴾ فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ۩ ࣛ ﴿۳۸﴾ وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۳۹﴾

﴾37﴿ Wa min Aayaatihil lailu wannahaaru washshamsu walqamar; laa tasjudoo lishshamsi wa laa lilqamari wasjudoo lillaahil lazee khala qahunna in kuntum iyyaahu ta'budoon
﴾38﴿ Fa inis-takbaroo fallazee na 'inda Rabbika yusabbihoona lahoo billaili wannnahaari wa hum laa yas'amoon (make sajda)
﴾39﴿ Wa min Aayaatiheee annaka taral arda khaashi'atan fa izaaa anzalna 'alaihal maaa'ah tazzat wa rabat; innal lazeee ahyaahaa lamuhiyil mawtaa; innahoo 'alaa kulli shai-in Qadeer

﴾37﴿ And among the signs of His Oneness are the night and the day, and the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah alone, who created them, if it is Him you truly worship
﴾38﴿ But if they show arrogance, then those who are near your Lord glorify Him night and day, and they do not grow weary
﴾39﴿ And among the signs of His Oneness is that you see the earth barren, but when We send down water upon it, it stirs and grows. Indeed, the One who gives life to it will surely give life to the dead. Verily, He has power over all things

[37] In this verse, a rational proof for Tawhid is mentioned. It also implies that if the caller (to Allah) becomes saddened, even after saying "I seek refuge in Allah," he should then present logical arguments.
"And among His signs" (wa min āyātihī) — this indicates that the signs of Tawhid are countless.
"Do not prostrate" (lā tasjudū) — this is a refutation of the polytheists who worship the sun and the moon, like the people of Ibrahim (peace be upon him), and likewise Bilqis and her people.
It is mentioned in a hadith that during sunrise and sunset, sun-worshippers prostrate to it — these are people who worship light. In origin, they belong to a group known as the Magians (Zoroastrians).
[38] This is a rebuke for abandoning prostration due to arrogance, like Iblis did. The glorification (tasbīḥ) is commanded for the angels, just as breathing is for humans — it is continuous and cannot be left off.
[39] This is another rational proof, indicating that just as rain brings transformation to the earth, likewise the Qur'an brings transformation to people.
"Khāshi‘ah" — meaning dry, barren, and dusty, with no plants growing on it.
"It stirs and swells (ihtazzat wa rabad)" — this occurs before the sprouting of plants; the earth trembles as sprouts emerge, the space widens, and the soil swells, meaning it becomes soft. Or, this could refer to the state after the sprouting — describing the plants themselves metaphorically in relation to the earth. That is, the stem shakes as it emerges and then rises upward.
"Indeed, the One who gave it life" — this is an argument using the state of the earth to prove resurrection. It is also a reminder of the Day of Judgment — meaning, when a person sees the crops of the earth, he should not, due to his love of the world, forget about resurrection after death.