َ أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ﴿۶۴﴾ لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ ﴿۶۵﴾ إِنَّا لَمُغْرَمُونَ ﴿۶۶﴾ بَلْ نَحْنُ مَحْرُومُونَ ﴿۶۷﴾ أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ ﴿۶۸﴾ أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ ﴿۶۹﴾ لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ ﴿۷۰﴾

﴾64﴿ 'A-antum tazra'oonahooo am nahnuz zaari'ooon
﴾65﴿ Law nashaaa'u laja'al naahu hutaaman fazaltum tafakkahoon
﴾66﴿ Innaa lamughramoon
﴾67﴿ Bal nahnu mahroomoon
﴾68﴿ Afara'aytumul maaa'allazee tashraboon
﴾69﴿ 'A-antum anzaltumoohu minal muzni am nahnul munziloon
﴾70﴿ Law nashaaa'u ja'alnaahu ujaajan falaw laa tashkuroon

﴾64﴿ Do you make it grow, or are We the Ones who cause it to grow
﴾65﴿ If We will, We can reduce it to dust, and you would be left in sorrow
﴾66﴿ Indeed, we have suffered loss
﴾67﴿ Rather, we are unfortunate
﴾68﴿ Have you considered the water that you drink
﴾69﴿ Did you bring it down from the rainclouds, or are We the Ones who send it down
﴾70﴿ If We willed, We could have made it bitter, so why do you not give thanks

[65,66,67] After mentioning the blessing, its loss is mentioned so that humans do not become arrogant over crops and gardens. (Fa-ẓaltum tafakkahūn)—tafakkuh is a word of opposites; it can mean both rejoicing and grieving. Here, the second meaning is intended—regret, amazement, and even speaking meaningless words. (Innā lamughramūn, maḥrūmūn)—this means: “We have been burdened with loss” and “We are deprived,” meaning the One who withholds provision from us is a being who cannot be opposed. This is considered an expression of misfortune.
[68,69] This is the third argument for proving monotheism and resurrection after death. It mentions the second material aspect of nurturing: rainwater—because most people drink water that comes from the sky. (Al-muzn) refers either to clouds in general or specifically to white clouds, as rain mostly falls from white clouds. This is evidence that all creation—including prophets, saints, and others—have no power to cause rain to fall. So, what a pity for the state of those ignorant ones who, during droughts, go to certain graves and, in their ignorance, ask the people of the graves for rain or seek rain through their blessings. All of this is shirk and stems from polytheistic practices.
[70] In this warning, the loss of blessings is mentioned so that humans do not fall into pride and arrogance. (Fa-lawlā tashkurūn)—the purpose of gratitude is that this blessing (water) should be used in the worship of Allah the Exalted, and its provision should be recognized as a favor from Allah the Exalted. Note: After the first blessing—al-nashʾah al-ūlā (the first creation)—He says fa-lawlā tadhakkarūn (why then do you not take heed?), and after the blessing of water, He says fa-lawlā tashkurūn (why then do you not give thanks?). The reason is that in the former, the purpose is to draw an analogy between the resurrection and the first creation, and remembering through analogy and reflection is called tadhakkur (remembrance). Here, the blessings of food and drink are mentioned, and these are clear blessings—remembering them is gratitude (shukr). That is why, in the Sunnah, it is established and necessary to say al-ḥamdu lillāh after both eating and drinking as an expression of gratitude.