And the Mu‘tazilah gained the upper hand over them for categorically denying rationally discernible moral goodness and wrongness, treating the absence of punishment before messengers were sent as evidence that moral wrongness did not exist and that all actions were morally equivalent in themselves. They were right to refute them on this point.

Thus, each group gained the upper hand over the other because the other denied what was true.

As for anyone who follows the approach we have taken, neither group has any way to refute his position or prevail against him. He agrees with each group concerning the truth it holds and affirms it, while opposing and rejecting its falsehood.

[Surah al-Qasas (28): verses 71 to 72]

“Say, ‘Have you considered: if Allah should make the night perpetual for you until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?’” (71)

“Say, ‘Have you considered: if Allah should make the day perpetual for you until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest? Then will you not see?’” (72)

He, glorified be He, specifically mentions sight in connection with daytime because that is when it functions, exercising its power and range. He specifically mentions hearing in connection with night because that is when hearing holds sway: animals hear things at night that they do not hear during the day. It is a time when sounds subside and movement grows still, when hearing is strong and sight is weak. The reverse holds during the day: sight is strong and hearing is weak.

Thus, His words, “Then will you not hear?” refer back to His words, “Say, have you considered”—that is, if Allah were to make the night perpetual for you until the Day of Resurrection, what deity other than Allah could bring it to you?

And His words, “Then will you not see?” refer back to His words, “Say, have you considered: if Allah should make the day perpetual for you until the Day of Resurrection.”