Event: (63-64) "Have you seen what you sow?"

After establishing the proof of Creation (which signifies the beginning), He mentions the proof of Sustenance (which signifies perpetuity).

His statement, "Have you seen what you emit (semen)?" points to the proof of Creation. His statement, "Have you seen what you sow (cultivate)?" points to the proof of Sustenance.

He mentioned three categories:

1. That which is eaten (food).
2. That which is drunk (drink).
3. That by which the food is improved (means of preparation).

He arranged them in order:

1. Food first, as it is the primary nourishment.
2. Drink second, as it aids in digestion/assimilation.
3. Fire third, as it is used to prepare most foods universally.

In each category, He mentioned the fundamental element:

• For food, He mentioned the grain (seed), as it is the origin.
• For drink, He mentioned water, as it is the origin.
• For preparation, He mentioned fire, as it improves the majority of foods.

What is secondary to these is included within each category. This is the arrangement.

The difference between Harث (tilling/sowing the initial stages) and Zarʿ (cultivation/the resulting crop) is that Harث refers to the initial steps of planting: preparing the soil, casting the seed, and watering the seed. Zarʿ refers to the final stage of Harث: the sprouting of the plant, its thickening, and its standing firm on the stalk.

Therefore, His statement, "Have you seen what you sow/cultivate?" means: Do you bring what you initiate (the actions of cultivation) to its intended goal, or is it Allah (who brings it to completion)? No one doubts that the creation of the grain within the ear of wheat is not the act of people, nor is anything other than casting the seed and watering it their act.

If one argues: "This indicates that Allah is the Sower," yet the Almighty says, "It amazes the sowers" (Al-Fath: 29), and the Prophet (PBUH) said, "The crop belongs to the sower."

We reply: It is established from exegesis that Harث is connected to Zarʿ. Harث is the beginning of Zarʿ, and Zarʿ is the end of Harث. Thus, it is permissible to use one term for the other.

However, the phrase "It amazes the sowers" (al-zurra') instead of "It amazes the tillers" (al-hurrath) indicates that when the tiller (al-hārith) is the one who begins the action, he might be amazed by the resulting growth. But the sower (al-zāriʿ), who deals with the final outcome, is only amazed by something truly great. Hence, He said, "It amazes the sowers," referring to those accustomed to taking the place of the tillers. So, what do you think about the amazement of the tiller himself?

The saying of the Prophet (PBUH), "The crop belongs to the sower," carries a benefit: If he had said, "to the tiller" (li-l-hārith), then whoever begins the work of planting—preparing the soil and leveling it—is called a tiller. This happens before casting the seed. But the statement refers to the one who performs the later action, which is casting the seed. That is, the one who possesses the seed, according to the view of Abu Hanifa (may Allah have mercy on him), which is more apparent. This is because merely casting it into the ground makes the crop belong to the one who cast it, whether he is the owner or a usurper.