Secrets of the Seven Heavens

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20 Tem 2023
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The seven layers of heavens are a proven truth in Islamic belief, both through verses of the Quran and hadiths. There are numerous verses in the Quran regarding the seven layers of heavens. In the hadith of the Prophet (peace be upon him) regarding the Night of Ascension (Isra and Miraj), the seven layers of heavens are elaborately described. Therefore, Muslims believe in the existence of the seven layers of heavens. They learn about the characteristics of these heavens not only through relevant verses and hadiths but also from the knowledge obtained and explained by Islamic mystics through spiritual discovery.

** is not possible to comprehend the existence and characteristics of these heavens with the five senses of humans. This is because the perception of the five senses is limited, as their ability to understand was given with certain limitations in creation. If the capability to understand everything had been given to the five senses, ** would not be possible for humans to be tested in matters of faith during their worldly life. A person who immediately surrenders to their Lord upon seeing and understanding the truth would not be tested. However, as clearly expressed in the Quranic verses, worldly life is a place of testing for humans.

** is known that besides what humans can perceive with their five senses, there are many other things in the universe. The knowledge about this subject is obtained through exploration and revelation. ** is not possible to reach this knowledge through reason and senses alone. However, disregarding the knowledge that humans cannot reach through reason and senses is not a realistic approach. Disregarding what humans cannot perceive through reason and senses is akin to believing that an ostrich buries its head in the sand and thinks **'s hiding, unable to see its surroundings. No matter how much effort we exert, absolute truths always surround us and are within us. Ignoring them is sheer negligence. We have previously discussed this topic in detail in our articles on the science of intellect and the science of mysteries (The Beauties of Knowledge). We recommend our readers to review these articles.

Muslims, although they do not see the seven layers of heavens with their worldly eyes, think positively about them due to their faith, as there are many verses affirming their existence.

"He is the One Who created seven heavens, one above the other. You will not see any discrepancy in the creation of the Most Compassionate. So, turn your eyes again, do you see any crack?" (Quran, 67:3).

"We have built the seven firmaments above you. We have made a blazing lamp." (Quran, 78:12-13).

"** is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge." (Quran, 65:12).

According to these verses, the seven layers of heavens are the structure of the Heavenly realm created by the Supreme Creator. This heavenly realm consists of seven layers stacked upon one another. In a hadith, ** is reported that the structure of the heavens is as follows:

"There is a distance of five hundred years between the heaven and the earth, and between each heaven, there is a distance of five hundred years. The height of each heaven also equals a distance of five hundred years."

Each heaven has a door, through which entry is made into these layers of heavens. There are angels guarding these doors. However, only those who have permission are allowed to enter through these doors.

"As for those who reject Our signs and are too arrogant to accept them, the doors of Heaven will not be opened for them, nor will they enter Paradise until a camel can pass through the eye of a needle." (Quran, 7:40).

There are beings living in each layer of heaven. These beings are angels and some of the souls of prophets. They are engaged in praising Allah in these realms.

"The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that ** exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving." (Quran, 17:44).





The Creation of the Seven Layers of Heavens

Regarding the creation of the heavens, Imam Al-Ghazali narrates the following in his book "The Discovery of Hearts":
According to tradition, the first entity created by Allah (swt) was the "essence" (cevher). When Allah gazed upon the essence with awe, ** melted and trembled in fear of Allah, and then ** turned into water. Then Allah gazed upon the water with mercy, and half of ** froze. From this frozen water, Allah created the "Arsh" (Throne). The remaining water, Allah left to tremble and boil until the Day of Judgment. Indeed, Allah the Almighty says: "His Throne had been upon water." (Hud, 11/7).
Then the water began to churn and foam, emitting vapors that rose and piled upon one another. There was foam in the vapor. Allah created the layers of the earth and heavens from this foam in stages. At this stage, the layers of the earth and heavens were joined together. Allah the Almighty separated the layers of the earth from the layers of the heavens. This is mentioned in the following verses:
"Then He directed Himself to the heaven while ** was smoke." (Fussilat, 41/11). "So He completed them as seven heavens within two days and inspired in each heaven its command." (Fussilat, 41/12).
The wise say: Why did Allah create the heavens from smoke and not from vapor? Because the layers of smoke were created interconnected with each other. The last one remains fixed in its place. Whereas vapor has an unstable structure, ** is volatile. This demonstrates the perfection and wisdom of Allah the Almighty's knowledge.
"The House of Worship" (Beyt-ul Ma'mur) is in the seventh layer of heaven. ** has four pillars, one made of red ruby, another of green emerald, one of white silver, and the other of red gold. According to tradition, seventy thousand angels enter the Beyt-ul Ma'mur every day, and none of these angels return until the Day of Judgment. ** is narrated from Ibn Abbas (may Allah be pleased with him) that on top of the roof of the highest layer of heaven (the seventh layer), there is the "Kursi" upon which the "Arsh-ur Rahman" rests. All the utilized stars, except for the seven planets, are in this layer. The seven planetary stars are distributed across the seven layers of heaven.
According to the wise say: The first layer of heaven is white like milk. ** is called "Rakia." The second layer is shining like iron, and ** is called "Redyum" or "Maun." The third layer is made of copper, and ** is called "Melekut" or "Hayriyun." The fourth layer is white silver, and its name is "Zahire." The fifth layer is made of red gold, and ** is called "Muzeyne" or "Muzhire." The sixth layer is a shining gem, and its name is "Halise." The seventh layer is made of red ruby, and its name is "Labie" or "Damia."




The Hadith of the Miraj and the Seven Layers of Heaven

The Hadith of the Miraj beautifully describes the seven layers of heaven and their attributes. The events narrated in the following Hadith about the Miraj are similar to the characteristics explained in previous verses. That is, the layers of heaven are stacked upon each other, each having its own door and guardians, and these heavens contain angels and the spirits of prophets.

According to the narration by Bukhari, through Katade, who narrated from Enes ibn Malik (may Allah be pleased with him), who narrated from Malik bin Sa'sa, the Prophet (peace be upon him) described the night he was taken from the Sacred Mosque to the Farthest Mosque as follows:

"At one point, while I was lying in Hatim, someone (Gabriel) came to me. He opened my chest, took out my heart, and washed ** with a golden vessel filled with faith. Then he put my heart back and restored my chest to its former state. Then, a white-colored, small-sized animal resembling a mule but larger than a donkey was brought before me. Each step ** took reached beyond the sight's range. I was mounted on this animal. Gabriel took me and we set off. When we reached the first layer of heaven, he asked for the door to be opened. They asked, 'Who is **?' He said, 'Gabriel.' They asked, 'Who is with you?' He said, 'Muhammad (peace be upon him).' They asked, 'Has he been sent as a messenger?' Gabriel replied, 'Yes.' Upon which they said, 'Welcome, how fortunate is your coming,' and they opened the door for us."

"When we entered, I met Adam. Gabriel said, 'This is your father Adam,' and greeted him. I also greeted him, and he returned my greeting, saying, 'Welcome, O pious son and pious prophet.'"

"Then Gabriel continued to ascend with me to the second layer of heaven. He requested the door to be opened. They asked, 'Who is **?' He said, 'Gabriel.' They asked, 'Who is with you?' He said, 'Muhammad (peace be upon him).' They asked, 'Is he a prophet?' Gabriel replied, 'Yes.' Upon which they said, 'How fortunate is his coming,' and they opened the door for us. When we entered, I met John and Jesus, who are cousins with maternal relationships. Gabriel said, 'These are John and Jesus,' and greeted them. I also greeted them, and they returned my greeting, saying, 'Welcome, O righteous brother and righteous prophet.'"

"This process continued as we ascended through each layer of heaven, meeting with various prophets, until we reached the seventh layer, where I met Abraham. Gabriel said, 'This is your forefather Abraham,' and greeted him. I also greeted him, and he returned my greeting, saying, 'Welcome, O righteous brother and righteous prophet.'"

"Then I was taken to Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary), where the fruits were as large as jars from Hajar and the leaves were as large as the ears of elephants. Gabriel said, 'This is Sidrat al-Muntaha.'"

"There I encountered four rivers, two of which flowed visibly and two flowed invisibly. I asked Gabriel about them, and he said, 'The two flowing visibly are rivers of paradise, and the two flowing invisibly are the Nile and the Euphrates.'"

"Afterward, I was shown the House of Worship (Beyt-ul Mamur), where seventy thousand angels enter every day. Then three vessels were brought before me, one filled with wine, one with milk, and one with honey. I chose the vessel filled with milk. Gabriel said, 'Milk represents your nature and the nature of your ummah.'"

The continuation of the Hadith describes the obligation of prayers and the reduction of the number of prayers from fifty to five, as well as the Prophet's journey beyond Sidrat al-Muntaha to witness the light of Allah. When asked if he saw his Lord during the Miraj, the Prophet replied, "** was light, how could I see?"

**'s beneficial to explain this cryptic statement a bit:
Allah says, "Allah is the light of the heavens and the earth." (Surah An-Nur, 24/35). While some aspects of light are perceivable, light itself is not. This light serves as a veil from Allah to His creation. "Allah has seventy or seventy-two veils of light and darkness." The mentioned veil of light is one of these veils, while the remaining veils consist of darkness. Thus, light is never seen. Creatures are darkness, unable to stand against light, as light repels them. Darkness cannot perceive light, and there is no light other than the light of Allah. Hence, when the Prophet said, "** was light, how could I see?" he meant that what saw him was the essence of Allah. My darkness cannot perceive Him. This knowledge is a strange mystery that cannot be grasped through theoretical evidence or observation in forms. This mystery is one of the highest divine knowledges.

In Surah Isra, Allah states that the Prophet was as close

Allah the Almighty says: "And was at a distance of two bow lengths or nearer." (Surah An-Najm, 53/9). Here, apparent closeness is indicated. The Prophet (peace be upon him) ascending towards the heavens to behold the signs of Allah is related to his journey. One of the signs Allah showed the Prophet on the night of Isra was that he was drawn near while ascending. "He drew near..." (Surah An-Najm, 53/8). This statement reminds us of a Hadith of the Prophet: "If you were to hang a rope, ** would fall upon Allah." The phrase "he drew near" in the above verse indicates that the rope mentioned in the Hadith refers to Allah Himself. Therefore, the proportions of ascending and descending regarding Allah are equal. These expressions indicate the spatial transcendence of the divine essence and its being beyond any limitation or constraint. One of the signs Allah showed the Prophet on the night of Isra was that he was drawn near while ascending. This indicates the validity of the Sufis' assertion that they recognized Him by bringing together two opposites. Thus, the one who ascends is the one who draws near. The one who is drawn near has approached. In other words, he drew near and approached Him. Thus, "and was at a distance of two bow lengths" (Surah An-Najm, 53/9) has occurred. The diameter of the circle divides the circle into two bow parts (kavs). The diameter is an imaginary line. The essence is the circle itself and is nothing other than the two bow parts. In terms of essence, the first bow is the same as the other. You are the imaginary line that divides and separates in the realm of perception. Before the Truth, the universe is also something perceived in imagination. When imagination is removed, nothing remains other than the circle. No one can know the knowledge of Allah that one who is as close to his Lord as the line dividing the circle and then eradicates his own ego would attain. This situation is indicated in the verse "He revealed to His Servant what He revealed." (Surah An-Najm, 53/10). Perceiving and understanding revelation and inspiration at this level is a direct perception that only the one who enjoys ** can comprehend.





Seven Heavens and Spheres

The heavens and spheres are terms that express the same reality. However, there is a difference between them. While heavens denote a structure, spheres explain the functioning mechanism within that structure. Through the movements of the spheres, beneficial provisions and phenomena reach humans from the heavens. Thus, Allah has established a system in each heaven, and due to the mobility of this system, they are called spheres.

The movement of the spheres gave rise to the material world. Through the movements of the stars in the spheres, influences on the pillars (fundamental elements) occur for the creation of provisions and rains in the world. This is because in Arabic, "sema" (heaven) also means rain.

The active elements in the spheres are the places where manifestation and creation take place. Therefore, the spheres are the mothers of what emerges within them. If a sphere were to move in a way other than circular motion, its movement would not fill the void, and many natural spaces would remain empty. Such a movement would not complete the task. As much as the filling of natural spaces with movement remains incomplete, the task itself would be incomplete. This would not be in line with the wisdom of Allah's will and the placing of causes.

"We have built above you seven strong [heavens] and placed within them a burning lamp." (Surah An-Naba, 78/12-13)

The lamps mentioned here refer to the planets in the spheres. We have previously explained in our articles (The Secrets in the Movements of the Spheres) which planets are effective in which spheres. In these articles, the presence of a planet characterizing each sphere was described. According to this, the star of the seventh heaven is "Saturn," effective on Saturday. The star of the sixth heaven is "Jupiter," effective on Thursday. The star of the fifth heaven is "Mercury," effective on Tuesday. The star of the fourth heaven is "Sun," effective on Sunday. The star of the third heaven is "Venus," effective on Friday. The star of the second heaven is "Mars," effective on Wednesday. The "Moon" is in the first heaven and corresponds to Monday.





Provision from the Heavens for Mankind

The heavens and spheres serve humanity by determining their needs and striving for the formation of things required on Earth. Additionally, the punishments sent to humans also originate from these heavens. The verses indicating these are as follows:

"Your provision is in the heavens, and whatever has been promised to you will come to you." (Surah Adh-Dhariyat, 51/22)

"Do you feel secure that He who holds [authority] in the heaven would not cause the earth to swallow you and suddenly ** would sway?" (Surah Al-Mulk, 67/16)

As expressed in verse 12 of Surah Fussilat, Almighty Allah has informed each heaven of the task ** needs to perform and created ** in a way that ** can fulfill that task. The angels assigned to each heaven manage the movements of the spheres, ensuring the formation of things needed by humans. Rains are among these provisions. Through rains, crops and fruits grow, becoming sustenance for living beings on Earth. Besides the rain we are familiar with, there are also other rains from the heavens that are not perceptible to every human. A beautiful example of this is narrated by our mother Aisha (may Allah be pleased with her) in the following hadith:

"One day, the Messenger of Allah (peace be upon him) went out for some business, and I also went out covering myself with his cloak to relieve myself. When I went out, a very heavy rain began to fall. After I returned, the Messenger of Allah (peace be upon him) came home, but there were no signs of rain or wetness on him. I asked him about **, surprised that he did not get wet in the rain. He said he did not see any rain. When I explained the situation to him, he asked which cloak I had covered myself with. I told him ** was his cloak. Understanding the situation, he said to me, 'O Aisha, this rain is a rain of blessing that falls on my cloak. ** is not from the sky above us but from the other heavens. These rains sometimes fall on people from all the heavens. However, not everyone can see these rains. Allah has shown them to you. These rains are a sustenance for the creatures on Earth. Through them, hearts find peace, and hearts attain divine mercy. These rains are a mercy from Allah to His servants.'"

As indicated by this hadith, with the movements of the spheres in the heavens, all kinds of sustenance are formed for the creatures on Earth, which are vital for humans. Although ** may not be possible for everyone to perceive these manifestations, every creature benefits from this mercy. Therefore, ** is the duty of a Muslim to contemplate the creation of the celestial realms and realize that they were not created in vain. The following verse expresses this:

"Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. They remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'" (Surah Ali 'Imran, 3/190-191)





The Descent of Divine Commands from the Heavens to Earth

Allah, as many as the creatures He has created, has appointed ascents and ladders from the heavens to the earth. Matters that Allah desires to implement in the world of creation are entrusted to the angels assigned in the heavens. The divine command, previously in the form of divine names, manifests and appears in the form of intellect when the intellect turns towards the soul. Thus, the divine command, gaining different forms at each level ** passes through, takes on a different color at each station. Passing through the stations of the Throne, Chair, and Lote Tree, the divine command descends to the highest heaven. Welcomed by the angels assigned here, the divine command enters the Celestial House (Beyt-i Mamur) where ** is received with joy, and lights shine from all around.

Then the divine command descends from the highest heaven to the one below **. In this descent, along with the divine command, angels from the first heaven accompany **. Additionally, the souls of the constellations and fixed stars also accompany **. Thus, the divine command is colored by the hue of this heaven. This process continues in every celestial level, and the divine command descends to the lowest heaven and from there to the world of elements and the earth. During the descents of the divine trust (amanah) to the earth, the powers of all fixed and moving stars, the powers of the spheres, and the powers of the movements of the spheres also descend with **. Indeed, every descending divine command is a divine name. Therefore, the divine command, during its descent, passes through all the stations ** encounters. In this way, ** influences the spheres of the elements and affects each according to its nature. Finally, ** reaches the earth, manifesting in the hearts of creatures. Hearts, according to their capacities, accept **. Memories and thoughts arise in the hearts of humans based on these manifestations. They work, desire, and move according to these memories, which can be in obedience, sin, or permissible actions. Thus, the movements of all beings in the world, whether mineral, plant, animal, human, an angel belonging to the earth, or an angel belonging to the heavens, occur through these manifestations descending to the earth. Humans find thoughts in their hearts whose origins they do not know; these thoughts originate from these manifestations. Additionally, these thoughts are messengers of the descending divine commands. In all realms, sublime and base influences occur through these messengers. Divine commands follow one another continuously, and this descent is renewed with every breath.

A person from the people of spiritual discovery observes the descent of a divine command and its hovering in the air for three years after departing from the nearby heavens. After three years, ** appears on the earth. The people of spiritual discovery express the unknowns shown to them from here. Because they see hidden news before they occur and report events that will happen in the coming year.






Conclusion

Behold, how perfect is this divine system operating in the universe! Nothing created by Allah is in vain. At every moment, the universe is subject to Allah's divine commands, gains existence through these divine commandments and manifestations of mercy, and sustains its life. All of these are not things that can be perceived by reason and senses alone. However, those who possess wisdom and insight can see and comprehend this structure. Nevertheless, every Muslim is obligated to believe in the existence of such a structure. Muslims should enhance their knowledge in this regard. This increases their faith and leads them to derive more pleasure from their worship.

However, there may be people who do not believe in these truths. These individuals do not accept anything beyond what they can perceive with reason and the five senses. Yet, while using their reason to contemplate, they believe in and accept its existence even though they cannot perceive ** with their five senses. This is a contradiction. Rationalists, if they confine themselves to what they call nature perceived solely through the five senses, will always remain in a state of deficiency and contradiction. The only way to overcome this is to accept the data of the Science of Mysteries.

Friends! Let us pray that Allah Almighty grants all Muslims the ability to comprehend these spiritual secrets in the realms. We cannot pray for ** unless Allah wills **. We cannot comprehend these spiritual truths without Allah's guidance. Success comes only from Allah.




Soruce : https://www.ilimlermeclisi.com.tr/konular/yedi-kat-göklerin-sırları.2591/ This topic has been translated into English. If there is a wrong translation, please see the original topic.