It is narrated from the Prophet (peace and blessings be upon him) that he prayed the Fajr prayer with his Companions at al-Hudaybiyah following a rain that had fallen during the night, and when he finished the prayer, he turned to

The questioner : We know that it is narrated from the Prophet (peace and blessings be upon him) that he prayed the Fajr prayer with his Companions at al-Hudaybiyah following a rain that had fallen during the night, and when he finished the prayer, he turned to his Companions and said to them: They said: "Allah and His Messenger know best." He said: , and in this time they say: that rain evaporates or is the result of the evaporation of seas and oceans, and so on. Who has looked into the reality of that? Is this belief permissible? And what is the evidence from the Book and the Sunnah for this statement?

The Shaykh : The statementThe questioner : We know that it is narrated from the Prophet; the correct thing to say is: We know that it is established from the Prophet (peace and blessings be upon him), because saying "it is narrated from the Messenger" means weakening the hadith, and the hadith is established. It is that the Messenger (peace and blessings be upon him) prayed the Fajr prayer with his Companions following a rain that had fallen, and when he finished his prayer, he turned to them and said: They said: "Allah and His Messenger know best." He said: He said: Whoever says: "We have been given rain by the grace and mercy of Allah" is a believer in Allah, because he acknowledged the grace for Allah, and that this rain is from the effects of His grace and mercy (Blessed and Exalted is He). And this is what is obligatory for every Muslim: to attribute blessings to their Creator and Bestower, who is Allah (Blessed and Exalted is He). There is no harm in attributing them to their cause, whether established by the Shari'ah or by sense, except that if he attributes them to their cause established by sense or Shari'ah, he does not attribute them to the cause coupled with Allah (Mighty and Majestic) with the conjunction "and" (wa), but rather he attributes them to their cause coupled with Allah the Exalted with "then" (thumma), or to their cause alone. So if a person saved a drowning man from drowning, then here it does not escape from cases. The first: that he says: "Allah the Exalted saved me by the hand of so-and-so," and this is the best of the cases.
The second: that he says: "Allah saved me, then so-and-so," and this is permissible, and it is less than the first.
The third: that he says: "So-and-so saved me," and he believes that he is a pure cause, and that the whole matter is with Allah (Mighty and Majestic), and this is permissible. And what indicates its permissibility is that the Prophet (peace and blessings be upon him), when he informed about his uncle Abu Talib that he was in shallow fire and had sandals from which his brain was boiling, and I seek refuge in Allah, the Prophet (peace and blessings be upon him) said: .
The fourth: that he says: "Allah and so-and-so saved me," and this is not permissible, because he associated a cause with Allah with a letter that implies equality, which is the "and" (wa). And the evidence for that is that the Prophet (peace and blessings be upon him) said to a man who said: "What Allah wills and what you will," the Prophet (peace and blessings be upon him) said: So the rain that falls is undoubtedly by the grace and mercy of Allah and by His decree (Mighty and Majestic) and His destiny, but Allah the Exalted made causes for it, as Allah indicated in His saying: He said: "He sends, so it stirs up," he attributed the stirring up to the clouds, because they are the cause of this stirring up So there is no harm in attributing a thing to its cause, with the belief that it is a pure cause, and that the Creator of the cause is Allah (Mighty and Majestic). As for the saying of the Messenger (peace and blessings be upon him) about Allah (Blessed and Exalted is He): This is because they attributed the thing to an incorrect cause, because the constellation (naw') is not a cause for rain. The constellation, which is the star, is not the one that brings rain and has no relation to it. And therefore, sometimes rain is abundant in one constellation in a year and less in another year, and absent in a third year, and perhaps the opposite happens. So the constellations have no effect in the falling of rain. For this reason, attributing rain to them was a type of shirk (associating partners with Allah). If one believes that the constellation causes rain by itself without Allah, then that is shirk in lordship, major shirk that takes one out of the religion. So this is the aspect of His saying (Blessed and Exalted is He) in what His Prophet Muhammad (peace and blessings be upon him) narrated from Him: , and as for what is famous that rain is caused by the evaporation of seas and the like, if this is true, it does not contradict what Allah the Exalted mentioned in the Qur'an, because it is permissible that this steam is stirred up by the wind so that it rises in the sky, then Allah the Exalted spreads it in the sky as He wills, then He sends down rain with it. And this is a matter that returns to the people of knowledge in this field. If that is established, then we say: this steam that rose from the seas, its Creator is Allah, and the One who made it rise in the air until it rains is Allah (Mighty and Majestic), and that does not contradict what came in the Qur'an if it is scientifically true, and Allah knows best.

The questioner : May Allah reward you with good.