Introduction
Humans are endlessly curious about the vastness and infinite mysteries of the universe. A large part of this curiosity revolves around the concept of the sky. The ‘seven skies’ or ‘seven heavens’ is an essential and fundamental concept in Islamic theology. These seven heavens are mentioned with great importance in several verses of the Holy Quran and in various narrations of the Hadith. However, in the current era of science, a common question is often raised: What is actually meant by these seven heavens? Are these different layers of our atmosphere, or does it extend beyond the visible universe?
Sky and Heaven: Definitional Difference
At the beginning of the discussion, it is necessary to clarify one thing: in Islamic terminology, ‘sky’ (sama) and ‘heaven’ (paradise) are two completely different concepts. In the general sense, by sky we mean the blue sky above our heads, but the ‘seven heavens’ described in the Quran and Hadith is a cosmic structure.
On the other hand, Paradise is the place of reward for believers in the afterlife, located above the seventh heaven and below the Throne.
It is narrated in the Sahih Hadith that Paradise has one hundred levels, and the distance between each level is equal to the distance between the heavens and the earth. Jannatul Firdaus is its highest level, above which the Throne of Allah is located. (Sahih Bukhari, Hadith: 2790)
So the sky or the heaven is that vast structure within which all the stars and galaxies of this universe are located.
The nature of the seven heavens: atmosphere or universe
Modern science divides the atmosphere into several layers, such as the troposphere, stratosphere, mesosphere, thermosphere, and exosphere. Many people want to refer to these layers as the ‘seven heavens’ of the Quran.
However, when we analyze the description of the Quran, we see that this idea can only be partially true. The Holy Quran says, ‘He is the One who created for you everything on earth, then He turned to the sky and arranged it into seven heavens.’ (Surah Al-Baqarah, verse: 29)
Since the mention of the seven heavens comes right after the description of the creation of the earth, many consider it to be a layer of the earthly atmosphere. However, there is a strong argument against this.
In Surah Fussilah, Allah the Almighty says, ‘Then He divided the sky into seven heavens in two days and revealed to each heaven its provisions; And We have adorned the nearest heaven with lamps (stars).’ (Ayat: 12)
This verse is very significant. Here, the ‘nearest heaven’ or the first heaven is adorned with stars. We know that stars or galaxies are not in our atmosphere but in the infinite void of space.
So if the entire visible universe—with its billions of galaxies—is included in the ‘first heaven’ alone, then the vastness of the remaining six heavens defies our imagination. A theoretical similarity can be found in this concept of seven heavens with the ‘multiverse’ or multiverse theory of modern physics.
What else is there in the Quran and Hadith?
The orderly arrangement of the seven heavens is mentioned in various places in the Holy Quran. Allah Almighty challenges Surah Mulk by saying, ‘Who created the seven heavens in layers; you will not find any flaw in the creation of the Merciful Allah. Look again, can you see any cracks?’ (verse: 3)
These verses indicate that the heavens are one above the other and that their structure is very solid and well-knit. (Surah An-Naba, verse: 12)
Looking at the Hadith, we find detailed descriptions of the seven heavens in the account of the Miraj or Ascension of the Messenger of Allah (peace and blessings of Allah be upon him). On the night of Miraj, he passed through each heaven and met the prophets there.
However, there are some descriptions of cosmic distances or the positions of the heavens, which are narrated from relatively weak sources. For example, a long hadith narrated from Abbas ibn Abdul Muttalib (may Allah be pleased with him) mentions the distance between the sky and the earth and the distance from one heaven to another. (Sunan Abu Dawud, Hadith: 4723)
Although there is disagreement among the scholars of hadith about the authenticity of this hadith, it gives an idea of the vastness of the seven heavens.
Seven Earths: A Theoretical Discussion
In addition to the seven heavens, the concept of seven earths has also emerged in Islamic theory. The Holy Quran states, ‘Allah has created seven heavens and the earth is like that.’ (Surah At-Talaq, verse: 12)
There are two main opinions on the interpretation of this verse. One group believes that the seven layers (from the crust to the core) that exist within our Earth are meant here.
‘’The heavens are located one above the other like an umbrella’’. [Imam Ibn Kathir (RA), Tafsir al-Quran al-Azeem]
Another group believes that in the vastness of the universe, there are seven more (or seven-layered systems) Earth-like planets like our Earth, which are spread across each heaven. Modern astronomy also does not rule out the possibility of planets that are Earth-like or in the ‘habitable zone’.
Combining Ancient Interpretations and Modern Science
The ancient commentators of the Quran have interpreted the discussion of the seven heavens as an expression of Allah Almighty's infinite power. Ibn Kathir (may Allah have mercy on him) has mentioned that the heavens are like umbrellas one above the other. (Ibn Kathir, Tafsir al-Quran al-Azim, 2/23, Dar al-Tayyiba, Riyadh, 1999)
Modern thinkers believe that the seven heavens are not just a number, but a unique arrangement of the entire creation. If the first heaven is our observable universe, which is approximately 93 billion light-years wide, then the remaining heavens may be located on a scale that is beyond the reach of current human technology.
According to Islamic belief, the seven heavens are not merely a scientific term, but rather a symbol of the Creator's sovereignty. The heavens being arranged in layers, the first heaven adorned with stars, and the location of Allah's Throne and Paradise in the upper realms - all of this is part of an orderly cosmic plan in the eyes of the believer.
0 Comments