The Holy Qur'an, the Divine Book of Guidance, addresses the fundamental matters of the creation of the heavens and the earth with a profound and multilayered expression, introducing concepts such as samaawat (heavens) and
In the Holy Qur'an, the term samaa is used generally and refers to all instances of the heavens, ranging from the physical skies of this world to the higher heavens such as the heavens of revelation and command. This general application indicates the breadth of the concept of samaa within the system of creation, encompassing atmospheric layers, cosmic heavens, and exalted ranks like the Throne (Arsh) and the Preserved Tablet (Lauh Mahfuz).
أَنْزَلْنَا مِنَ السَّمَاءِ مَاءً
(An-Nahl: 65)
"We sent down water from the heaven."
This verse refers to the earthly sky and the descent of rain, whereas another verse:
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
(Al-Qadr: 1)
"Indeed, We sent it down during the Night of Decree."
refers to the heavens of revelation. The distinction between the various instances of samaa is discernible according to the context preceding and succeeding the verses.
The heavens mentioned in the Holy Qur'an refer to various ranks. Some verses point to the earthly sky (atmospheric layers), while others indicate the exalted heavens such as the heavens of revelation, command, or the Throne. These distinctions require a meticulous examination of the contextual clues within the verses.
أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ
(Al-Baqarah: 19)
"Or [their deeds] are like a rainstorm from the heaven, within which is darkness, thunder, and lightning."
This verse refers to the atmospheric layers (up to 16 kilometres), the domain where phenomena such as thunder, lightning, and rain occur.
The atmospheric layers include the first layer (up to 16 kilometres, the region of clouds and rain) and the second layer (up to 32 kilometres, the region of high-speed winds reaching up to 800 kilometres per hour). These layers influence each other, creating phenomena such as thunderstorms or heavy rains.
وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ
(Al-Baqarah: 164)
"And the directing of the winds and the clouds submissive between the heaven and the earth."
This verse alludes to atmospheric dynamics and the interaction between celestial layers.
The exalted heavens, including the heavens of revelation, command, and the Throne, represent higher ranks of creation. Their study requires extensive long-term research (100 to 500 years).
أَنْزَلْنَا عَلَيْهِمْ مَلَكًا رَسُولًا
(Isra: 95)
"We sent upon them a Messenger angel."
This verse points to the non-atmospheric heavens and the exalted ranks.
In the Holy Qur'an, samaa as a general term encompasses all celestial ranks, from atmospheric layers to exalted heavens such as the Throne. The differences in the instances of samaa are discernible by contextual analysis. Qur'anic verses describe the atmospheric structure and natural phenomena, inviting humanity to contemplate these signs.
The pivotal verse of Surah At-Talaq refers to the creation of seven heavens and similar earths:
اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ
(At-Talaq: 12)
"Allah is He who created seven heavens and of the earth the like thereof."
The phrase min al-ard mithlahunna refers to the strata of the earth (its internal layers), not separate lands or continents. Traditional exegeses interpreting this phrase as seven continents or separate earths in each heaven are erroneous due to reliance on baseless narrations (Isra'iliyyat).
Traditional commentaries, such as Majma al-Bayan and Allameh Tabataba'is tafsir, often reiterate baseless narrations without scientific innovation. For example, narrations interpreting min al-ard mithlahunna as lands in each heaven or as the seven continents lack scientific credibility.
Narration of Abu Salih from Ibn Abbas: "Seven earths, some above others, like the heavens."
This narration is unacceptable due to lack of authentic chain and Isra'iliyyat influence.
min al-ard mithlahunna refers to the internal layers of the earth (such as the crust, mantle, and core). Modern science has discovered some of these layers, though the exact number remains uncertain.
Beliefs such as the Green Island (Jazirat al-Khidr) or stories of the earth resting on the horns of a bull and a fish are superstitions lacking foundation. These myths were often fabricated to plunder treasures or distort religious knowledge.
The verse from Surah At-Talaq, by referring to the earths strata, emphasises the orderly structure of creation. Traditional exegeses require scientific revision due to reliance on baseless narrations. Superstitions must be purged from Qur'anic knowledge to provide a precise and scientific interpretation of the earth.
The Holy Qur'an attributes punishments such as rajz (a severe torment) and heavenly stones to the heavens:
فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ
(Al-Baqarah: 59)
"So We sent upon those who wronged a scourge from the heaven for what they used to corrupt."
This verse refers to punishments originating from higher layers (such as ultraviolet rays).
وَأَرْسَلْنَا عَلَيْهِمْ طَيْرًا أَبَابِيلَ
(Al-Fil: 3)
"And We sent against them birds in flocks."
This verse alludes to heavenly stones, requiring scientific investigation to ascertain their nature.
The Qur'an presents sin as a factor causing the descent of punishment. This relationship calls for scientific research to establish the connection between human actions and natural phenomena.
بِمَا كَانُوا يَفْسُقُونَ
(Al-Baqarah: 59)
"For what they used to do."
This phrase identifies sin as the cause of punishment; however, proof of this link requires detailed investigation.
Qur'anic verses, referring to celestial punishments such as rajz and the stones of the Ababil, propose a correlation between sin and calamity. This correlation necessitates scientific studies for validation and elucidation, clarifying the relationship between human deeds and the system of creation.
Despite its
