Bukhari

Hadith Commentary:
(1)
In the era of ignorance (Jahiliyyah), people used to attribute natural occurrences to entities other than Allah, especially regarding rain. They believed that rain fell due to certain specific stars and that these very stars were the cause of their sustenance.
This belief explicitly denies the divinity (uluhiyyah) of Allah, the Exalted. Thus, Allah, the Exalted, forbade attributing rain to the stars and commanded that it be ascribed to Allah, the Exalted, alone.
On this basis, considering the stars as the true effective cause (mu’aththir haqiqi) in rain is disbelief (kufr).
If, however, they are regarded merely as signs (alamat)—just as cool winds or clouds are considered signs—then it is not correct to describe this as disbelief (kufr).
There is further clarification of this in the hadith, where the Messenger of Allah (sallallahu alayhi wa sallam), while explaining the relevant verse, said:
“You express gratitude for your sustenance by denying Allah and say that it rained upon us because of such-and-such stone (lunar mansion) and such-and-such star.”
(Jami‘ at-Tirmidhi, Tafsir al-Qur’an, Hadith: 3296)
(2)
It should be noted that on this occasion, the chief of the hypocrites, ‘Abdullah bin Ubayy (may Allah curse him), had said that the rain was due to the star Sirius (Shi‘ra), and for this reason, the Messenger of Allah (sallallahu alayhi wa sallam) deemed it appropriate to refute him at that very moment.
(Fath al-Bari: 2/678)

Hadith Commentary:
➊
The incident mentioned in the hadith occurred at the time of the Treaty of Hudaybiyyah; therefore, Imam Bukhari rahimahullah has narrated it.

➋
In the era of ignorance (Jahiliyyah), people believed that certain stars were truly effective (mu’athir haqiqi) and that their rising and setting caused rain to come and brought about changes in the seasons. However, the true effective cause is the Being of Allah Ta’ala, and instead of accepting Allah Ta’ala as the true effective cause, they maintained their devotion to the stars. For this reason, Allah Ta’ala admonished them and declared this to be disbelief (kufr).

➌
In reality, the mover of everything is Allah Ta’ala—even the movement of the planets and stars is caused by Him. Therefore, in every respect, we should express gratitude to Allah.

Although Allah Ta’ala has made certain things a means (sabab) for rain to come, just as He has made fire a means for burning, on this basis, if someone says, “A cool wind is blowing, thick clouds have gathered, today it will rain,” then this is not disbelief (kufr), because these are common causes for rain. However, they are not the true effective cause (mu’athir haqiqi). Yes, if these causes are given the status of the true effective cause, then such a belief is certainly disbelief, concerning which the Messenger of Allah sallallahu alayhi wa sallam has given a warning.

Lexical Explanation:
«إِثْرِ سَمَاءٍ» refers to rain.
«بِنَوْءِ كَذَا» means "because of such-and-such star."

Understanding the Hadith:
From this hadith, it is understood that if someone says, "It rained because of such-and-such star," and holds the belief that the star itself can cause rain to descend, then he exits the fold of Islam and becomes a disbeliever; this is the opinion of the majority of scholars. However, if someone says this but believes that, in reality, the power to send down rain belongs only to Allah, and the stars are merely signs and indicators, then he does not become a disbeliever, but even so, this is disliked (makruh), because this statement is wavering between disbelief and non-disbelief. [منة المنعم فى شرح مسلم 93/1]
Shaykh Ibn Uthaymeen rahimahullah states that, in reality, stars cannot bring rain, nor can they even cause winds to blow. [شرح مسلم للنوي 136/2]

Hadith Commentary:
By "kufr" here, real (actual) disbelief is intended. It is understood from this that whoever considers the stars to have influence (in matters), according to the explicit wording of the hadith, is a disbeliever (kafir).
Sending down rain is the work of Allah; what can the stars do?

Hadith Commentary:
(1)
From various narrations, it is evident that after completing the prayer, the Messenger of Allah (sallallahu alayhi wa sallam) would sometimes sit facing the right side, sometimes the left side, and sometimes directly facing the congregation, meaning all three positions are attributed to the way the Messenger of Allah (sallallahu alayhi wa sallam) would sit. Some scholars are of the opinion that the narrations about turning to the right or left are to be understood as referring to going home or attending to some other task, while the narration about facing the people is to be understood as referring to sitting. Due to this difference, the hadith scholars have established separate chapters regarding turning away and facing the congregation, etc. However, in our view, this position is not correct, because if the matter is about going to the right or left, then one would go in whichever direction is needed, and there is no particular need to specifically mention turning to the right or left. Therefore, it appears that Imam Bukhari rahimahullah’s intent is that the imam facing the congregation has three forms: sitting facing the right, the left, or directly towards the congregation. If the purpose was to teach or admonish the people, then he would address them facing them; otherwise, he would turn to the right or left and engage in remembrance and other acts. And Allah knows best.

(2)
The stars have no effect whatsoever in terms of bringing fortune or misfortune. Commonly among us, it is said during times of hardship that “my star is in decline.” Holding such a belief is disbelief (kufr). Similarly, believing in their inherent influence is also contrary to faith (iman). However, under the means (tahte al-asbab), they do have natural effects, for example: changes in seasons, the occurrence of heat and cold, the rise and fall of tides in the sea, which is called ebb and flow (jowar bhata or madojazar). In any case, things do have natural effects and properties, but their influence is dependent on the permission of Allah, just as the effect of fire is to burn, but due to the lack of Allah’s permission, the fire could not burn Ibrahim (alayhis salam); rather, it became a garden and paradise for him. Therefore, the intention of the one making the statement should be considered: if he believes that the stars inherently cause rain to fall, then without doubt he is outside the fold of Islam; but if he believes their effect is habitual and dependent on Allah’s permission, then he will not be a disbeliever. And Allah knows best.

Hadith Commentary:
This is the clearest evidence for the speech of Allah.
In another hadith, it is explained in detail that when it rains, those who recognize the rain as being from Allah become believers, and those who believe that the rain is due to the influence of the stars become disbelievers in Allah.

Hadith Commentary:
➊
In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) attributed the statement to Subhanahu wa Ta'ala, which is clear evidence that Allah Ta'ala speaks, and furthermore, His speech is uncreated.

➋
In another hadith, there is further detail that when it rains, those people who consider the rain to be from Allah Ta'ala become believers, and those who believe that the rain comes due to the influence of the stars become disbelievers by this belief and end up believing in the stars.

Hadith Commentary: Benefits and Issues:
The people of Jahiliyyah (pre-Islamic ignorance) believed that the stars themselves were inherently effective, that is, they considered them to be the direct cause, agent, and doer of bringing down rain, and did not regard Allah Ta’ala as the true effective cause and bringer of rain. Therefore, even now, whoever holds such a belief will be a disbeliever (kafir).

However, if a person believes that Allah Ta’ala is the true effective cause (mu’aththir haqiqi) and holds the conviction that causing and withholding rain is the work of Allah Ta’ala—if He wills and bestows His grace and mercy, He will send down the rain of mercy, otherwise there will be no rain—but considers the rising and setting of certain stars as a sign and indication of rain, or, just as He has placed the effect of burning in fire and the effect of quenching thirst in water, He has placed some effect in a star as well, then such a person will not be a disbeliever.

However, due to not attributing the rain to the true effective cause and to the One whose grace and mercy resulted in the rain, and instead attributing it to an apparent sign, he will be guilty of ingratitude and thanklessness, and his statement will resemble the statement of the disbelievers.

Benefits and Issues:
➊ To believe that stars or other such things have any inherent effect in the earth or upon creation is shirk (associating partners with Allah).

➋ Every kind of event and occurrence manifests solely and exclusively by the will and decree of Allah, the Mighty and Majestic.

➌ It is incumbent upon the caller to truth, the spiritual guide, and the teacher to instruct the masses to reflect upon the events of the world, to establish the proof of tawhid (the oneness of Allah) through this, and to refute shirk (polytheism) and false deities.

1526. Commentary: It is necessary to express gratitude to Allah Ta’ala upon the provision and attainment of every blessing. In this way, the right of the blessing will also be fulfilled and faith will also be strengthened.

Hadith Authentication: [وأخرجه البخاري 846، ومسلم 71، من حديث مالك به]
Jurisprudential Points:
➊ After concluding the prayer with salam, it is Sunnah to turn towards the people and engage in questions and answers and teaching.
➋ To hold the belief that the rising or setting of a particular star is the cause of some benefit or harm is disbelief (kufr).
➌ Some astrologers mention the names of stars and tell people about their fortunes; all of this is fraud and falsehood. The Messenger of Allah (sallallahu alayhi wa sallam) forbade going to soothsayers. [صحيح مسلم : 121/2227]
The Messenger of Allah (sallallahu alayhi wa sallam) said: «من أتی عرّافا فسأله عن شيء لم تقبل له صلاۃ أربعین لیلةً۔» Whoever goes to an astrologer and asks him about something, his prayer will not be accepted for forty nights (days). [صحيح مسلم : 2230، دارالسلام : 5821]
Whoever goes to a soothsayer and affirms what he says, he has disbelieved in what was revealed to Muhammad (sallallahu alayhi wa sallam). [ديكهئے سنن ابن ماجه : 639 وسنده حسن وصححه ابن الجارود : 107]
➍ The stars and celestial bodies have no effect whatsoever on the life, death, benefit, or harm of the creation.
➎ One should always continue to express gratitude to Allah, the Exalted.
➏ Giving a lesson according to the occasion is very beneficial because it is more effective.

Benefit:
If a person holds the belief that stars play a role in the falling of rain and that rain occurs through them, then this is shirk (associating partners with Allah), because the One who sends down rain is Allah Ta’ala. If he considers the rising of the stars merely as a sign, then there is no harm; however, since even this sign is not definitive, this approach is not appropriate. It is best to avoid it altogether.

The meteorological department makes predictions by estimating based on air pressure, humidity, etc., and they also mention the possibility (of rain). This is a different situation. Their reliance is not upon the stars. However, even in this case, the manner of speech should not be like that of the people of ignorance (jahiliyyah), such as saying that rain occurred because of such-and-such star; that is, one should avoid verbal impropriety.