The metaphorical use of shade, wind and rain in the Quran
Shade
Allah ﷻ mentions in Surat Al-Furqan:
“Have you not seen how your Lord extends the shade? If He had willed, He could have made it stationary. Then We made the sun guide to it. Then We withdraw it to Ourselves with a gradual manner.” (25:45–46)
This verse draws our attention to the subtle and deliberate unfolding of divine mercy. Shade is not merely a physical relief from the heat, but a metaphor for Allah’s protection, grace, and watchful care. The imagery of shade being extended and withdrawn gradually symbolises the way in which Allah ﷻ always deals with His creation – with precision, patience, and wisdom.
Imam al-Qushayri interpreted this verse as referring to the different types of divine shade that Allah ﷻ casts over His chosen servants. He explained that the “shade of His care” stretches over the spiritual states of the awliyā’ (the righteous allies of Allah). Some rest under the shade of protection (ḥimāyah), others under the shade of guardianship (wilāyah), and yet others under the shade of special divine attention (‘ināyah).
The poor find shade in sufficiency, content with what Allah has allotted them, while the wealthy enjoy the shade of being free from complaint, recognising that their provision is a trust. There is also the noble shade of divine preservation (‘iṣmah), reserved first for the Prophets (peace be upon them) and then for the most pious. Above all, there is the encompassing shade of mercy, which touches all believers and, in some degree, every creature in the worldly life. These spiritual shades reveal how Allah’s mercy manifests in layered, nuanced ways, tailored to the soul’s state and sincerity.
On the Day of Judgment, when the sun will be brought close and there will be no shade except the shade granted by Allah ﷻ, we are taught that each person will be under the shade of their charity. The Prophet ﷺ said:
“Every person will be under the shade of his charity until judgment is passed between the people.” (Musnad Aḥmad)
This means that acts of giving, however small, whether it is a morsel of food, a coin, or even a smile, it creates a spiritual canopy above us. One of the early Muslims, Abū al-Khayr, would not let a day pass without giving charity, even if it was something as modest as an onion or a piece of cake. Such constancy in giving reveals his deep awareness of this promise and a longing to be shaded by Allah’s mercy on a day when others will be exposed.
The Shade of Allah’s Throne
Even more honoured are the seven categories of people who will receive Allah’s special shade on the Day of Judgment, as described in the well-known ḥadīth. These include: the just ruler, the young person who matures in the worship of Allah, the one whose heart is tied to the mosque, two people who love each other for Allah’s sake, a man who resists temptation out of fear of Allah, the one who gives charity in secrecy, and the one who remembers Allah in private until moved to tears. Each of these people embodies a shade-worthy quality: justice, sincerity, devotion, restraint, or love of Allah. Their lives cast a spiritual shadow in this world, and they are promised divine shade in the next. Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
In all of this, we come to understand that shade is more than a comfort, it’s a divine symbol. It represents safety, mercy, and honour, both in this world and the Hereafter. The believer, therefore, seeks shade in Allah’s remembrance, in service to others, and in living a life of taqwā. May we all be among those who are shaded by His mercy when there is no shade but His.
Wind and Water
Allah Almighty goes on to say in Surat al-Furqan:
“And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water.” (25:48)
This verse highlights how the wind, seemingly a simple atmospheric phenomenon is a divine sign with layered meanings. Scholars have pointed out that winds are not merely carriers of physical change but spiritual messages, each with its unique effect on the heart:
- The winds of generosity stir the hearts of those in need, opening them to receive blessings with hope.
- The winds of guardianship blow gently through the hearts of the spiritually chosen, stripping away all worldly attachments and filling them with contentment in Allah alone.
- The winds of fear awaken the conscience of the sinner, pushing them toward sincere remorse and guiding them to repentance.
- The winds of longing disturb complacency in the hearts of those who love Allah, purifying them of everything but yearning, until serenity is found only in His nearness.
It is said that when the heart breathes in the breeze of divine closeness, it ascends beyond worldly distractions, free, clear, and luminous within the Kingdom of Divine Majesty.
“And We sent down from the sky pure water, that We may revive thereby a dead land and give it to drink to that which We have created—many animals and people. And We have certainly distributed it among them that they may be reminded, but most of the people refused all but disbelief.” (Qur’an 25:48-50)
Rain revives barren earth, transforms the landscape, and nourishes all life dependent on it. But this physical water also symbolises a deeper spiritual truth: the mercy of Allah raining down upon hardened hearts.
- The rain of mercy washes away the stains of sin, just as rain cleanses the soil.
- The water of purity (ṭahārah) purifies the seeker from distractions and forgetfulness, sharpening their focus and drawing their heart into presence with Allah.
- The water of care illuminates the hearts of lovers, quenching their thirst for closeness to the Divine and granting them independence from worldly needs.
- This divine water also revives from spiritual death, rescuing souls drowned in worldly indulgence and bringing them back to the path of worship and remembrance.
Just as rain breathes life into desolate soil, Allah’s mercy rejuvenates hearts worn thin by the world. It is His guidance that softens what is hardened, revives what has withered, and redirects what has strayed.
Imam al-Qushayri reflects on this beautifully:
“The hearts of the common people are enslaved by desires and worldly pursuits, while the hearts of the special ones are freed from these desires, unburdened by the slavery of worldly gains.”
Water, snow and hail
Narrated Abu Hurayrah (may Allah be pleased with him): ‘Allah’s Messenger (peace be upon him) used to keep silent – between the opening takbir of the prayer and the recitation of the Quran – for a short while. Then, I asked him (about that) and he replied, ‘I say, ‘O Allah! Keep me apart from my sins (faults) as you have kept apart the east and west. O Allah clean me from my sins as a white garment is cleaned from dirt. O Allah wash me of my sins with water, snow and hail.’ [Agreed upon]
The Prophet (peace be upon him) used to say, ‘O Allah, wash me of my sins with water, snow and hail.’ I keep wondering every time I read this hadith, why the Prophet (peace be upon him) asked for three things to wash the sins – water, snow and hail. What is the significance of this? Why was he not satisfied with water?
It is a legitimate question. The answer is that He’s using different cleaning agents for different stains, as we used different substances for different sins. Some are easy, others are stubborn stains, so they require more than one wash. Easy stains can be removed the first time, by asking for forgiveness, but others need more work because probably they are bad habits you’ve developed throughout the year. They will not go away unless you change your habit, and how your day runs.
When washing, we all use water, but not snow or hail, particularly the Arabs, because they didn’t have snow or hail. Probably they came across it at some point but it was not in their country or city.
Scholars have noted that snow and hail are unique forms of pure, untouched water that descend directly from the sky, like rain. However, unlike rain, they remain untouched by human hands or earthly impurities. This inherent purity symbolizes spiritual cleansing, making them a fitting metaphor for divine purification—just as they cleanse the earth, they signify the purification of the soul.
When we seek forgiveness, we are also asking for Allah’s mercy (rahma). Sins lead to Hellfire, and just as fire is extinguished by water, snow, and hail, these elements symbolise the removal of sins. Scholars explain that snow and hail are even stronger than water in putting out flames, making them a powerful metaphor for wiping away sins and protecting us from punishment.
Through this, we are asking Allah to completely erase and extinguish our sins, using the most effective means to cleanse us spiritually. The Prophet (peace be upon him) used these words in his dua, teaching us multiple ways to seek Allah’s forgiveness and protection from anything that displeases Him.
Shaykh Haytham Tamim