Tafsir of Al-Qasas 28:71

(Say) – by way of confirming what was mentioned – (do you see) – meaning, inform me. Al-Kisa’i recited it as araytum by omitting the [second] hamza. (If Allah made the night perpetual upon you) – meaning, everlasting. It is, according to some, from al-sard, which means continuity and succession, and the mim is an addition to indicate this derivation, so its morphological weight is fa’lal. Its parallel is dalamas from al-dalas; it is said: dir’un dalas, meaning smooth and soft. Some grammarians chose the view that the mim is radical, so its weight is fa’lal because the addition of mim is not subject to rule when in the middle. Its accusative case [as sarmadan] is either as a second object for ja’ala or as a circumstantial qualifier (hal) for al-layl.

His saying: (until the Day of Resurrection) is either related to sarmadan or to ja’ala. Abu al-Baqa’ also permitted that it be related to an omitted [phrase] that acts as an adjective for sarmadan. Allah’s making it so would be, for example, by causing the sun to dwell beneath the earth.

His saying: (which god) is a subject and a predicate, and His saying: (other than Allah) is an adjective for ilah. His saying: (could bring you light) is another adjective for it, upon which the matter of silencing and compelling [the deniers] revolves, as in His saying: "Say: Who provides for you from the heaven and the earth?" and His saying: "Then who could bring you flowing water?" and their likes. Except that the intention here is to demonstrate the negation of the described [entity] through the negation of the descriptor. It did not use hal (interrogative particle), which is for seeking confirmation—which appears appropriate for the context—but instead used man (who), which is for seeking specification that implies the existence of an origin, in order to silence and compel them according to their own claims; for that is more eloquent, as is not hidden.

The clause (which god...) etc., Abu Hayyan said: is in the place of the second object of araytum. He made ja’ala al-layl something over which araytum and ja’ala contend. He said: He made the second [verb] govern it, so the first object of the first [verb] is omitted. Since that clause is placed in the position of the second object of araytum, there must be an implied pronominal referent in it, meaning: "which god other than Him could bring you light [in its place]?" The answer to in is omitted, indicated by what precedes it, and the same is said for the subsequent verse.

It is narrated from Ibn Kathir that he recited bada’ with two hamzas.

(Do you not then listen?) – a listening of understanding and acceptance of the blinding proofs and the manifest texts, so that you may know that other than Allah the Exalted is unable to do that.