Jump to
Related Questions Videos

The Origins and Nomenclature of the Seven Heavens in Islamic Tradition

The concept of the "Seven Heavens" (al-Samawat al-Sab'a) is a foundational element of Islamic cosmology, explicitly mentioned in the Quran and elaborated upon in the Hadith literature. While the Quran establishes the existence of these seven layers, it does not provide specific proper names for each level, such as Rafi', Ma'un, or Damia. These specific names, and the detailed characteristics associated with each level, are derived from secondary religious texts, including specific Hadith narrations, the Isra' and Mi'raj (Night Journey and Ascension) literature, and the works of early Muslim exegetes and cosmographers who drew upon Isra'iliyyat (traditions originating from earlier Abrahamic sources).

According to www.iAsk.Ai - Ask AI:

Quranic Foundation of the Seven Heavens

The Quran mentions the seven heavens in several verses, establishing them as a physical and spiritual reality created by God. For instance, Surah Al-Mulk (67:3) states, "He who created the seven heavens in layers," and Surah Al-Isra (17:44) mentions that the seven heavens and the earth glorify Him.[1] In Surah As-Saffat (37:6), the "nearest heaven" (al-sama' al-dunya) is described as being adorned with stars.[2] However, throughout the 114 chapters of the Quran, the heavens are primarily distinguished by number rather than by individual proper names.[3]

The Hadith and the Night Journey (Mi'raj)

The primary source for the detailed topography of the heavens is the Hadith regarding the Mi'raj. In the Sahih Muslim and Sahih al-Bukhari collections, the Prophet Muhammad describes his ascent through the seven heavens accompanied by the Angel Gabriel (Jibril).[4] In each heaven, he meets previous prophets:

  1. First Heaven: Adam
  2. Second Heaven: Yahya (John) and 'Isa (Jesus)
  3. Third Heaven: Yusuf (Joseph)
  4. Fourth Heaven: Idris (Enoch)
  5. Fifth Heaven: Harun (Aaron)
  6. Sixth Heaven: Musa (Moses)
  7. Seventh Heaven: Ibrahim (Abraham)[5]

While these authentic (Sahih) narrations provide the "occupants" of each heaven, they still largely refer to them as "the first heaven," "the second heaven," and so forth.

Sources of Specific Names (Rafi', Ma'un, etc.)

The names mentioned in your query—Rafi' (1st), Ma'un (2nd), Harum or Haylun (3rd), Zahir or Ma'un (4th), Manzil or Muzayna (5th), Tayyib or Arifun (6th), and Damia or Ajriba (7th)—appear in later compilations and specialized mystical or cosmological treatises. These names are often found in:

  1. Early Tafsir (Exegesis): Works by early scholars like Al-Tabari or Al-Tha'labi sometimes record these names when discussing the creation of the universe. They often cited chains of narration reaching back to companions like Abdullah ibn Abbas, who was known for his knowledge of earlier scriptures.[6]
  2. Cosmographical Literature: Books such as Aja'ib al-Makhluqat (The Wonders of Creation) by Al-Qazwini (13th century) provide elaborate descriptions of the heavens, assigning them specific colors, materials (like emerald, silver, or gold), and names.[7]
  3. The "Book of the Ascension" (Kitab al-Mi'raj) Genre: Various versions of the Mi'rajnama (Book of Ascension) circulated in the medieval Islamic world. These texts often embellished the core Hadith with descriptive names to aid in the visualization of the celestial realms.[8]

Etymology and Meaning of the Names

The names themselves are Arabic descriptors that reflect the perceived nature of each heaven:

  • Rafi' (The Exalted/High): Refers to the first heaven being raised above the earth.[9]
  • Ma'un (The Place of Water/Assistance): Often associated with the second heaven, sometimes linked to the celestial sources of rain.[10]
  • Al-Bayt al-Ma'mur: While not a name for the seventh heaven itself, it is the "Frequented House" located there, described in the Hadith as a celestial counterpart to the Ka'bah where 70,000 angels worship daily.[4]

Scholarly Status of These Names

It is important to note that in mainstream Islamic theology (Aqidah), these specific names are considered "extra-canonical." While they appear in literature and certain traditions, they do not carry the same weight of authenticity as the descriptions found in Sahih al-Bukhari or Sahih Muslim.[11] Many scholars categorize these specific nomenclatures as part of the Qisas al-Anbiya (Stories of the Prophets) tradition, which utilizes a mix of Hadith and historical lore to provide a more vivid narrative of the unseen world.[[12]]

World's Most Authoritative Sources

  1. Ali, Abdullah Yusuf. The Holy Qur'an: Text, Translation and Commentary. (Print)↩
  2. Quranic Arabic Corpus. Surat al-Saffat 37:6↩
  3. Nasr, Seyyed Hossein. The Study Quran: A New Translation and Commentary. (Print)↩
  4. Al-Naysaburi, Muslim ibn al-Hajjaj. Sahih Muslim, Book of Faith (Kitab al-Iman). (Print)↩
  5. Al-Bukhari, Muhammad. Sahih al-Bukhari: The Translation of the Meanings. (Print)↩
  6. Al-Tabari, Ibn Jarir. The History of al-Tabari Vol. 1: General Introduction and From the Creation to the Flood. (Print)↩
  7. Al-Qazwini, Zakariya. Aja'ib al-Makhluqat wa Ghara'ib al-Mawjudat (Wonders of Creation). (Print)↩
  8. Schimmel, Annemarie. And Muhammad Is His Messenger: The Veneration of the Prophet in Islamic Piety. (Print)↩
  9. Glassé, Cyril. The New Encyclopedia of Islam. (Print)↩
  10. Lane, Edward William. An Arabic-English Lexicon. (Print)↩
  11. Al-Asqalani, Ibn Hajar. Fath al-Bari fi Sharh Sahih al-Bukhari. (Print)↩
  12. Wheeler, Brannon. Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis. (Print)↩

Would you like to explore the specific colors and materials (such as emerald or ruby) that medieval Islamic cosmographers associated with each of these seven heavens?

Sign up for free to save this answer and access it later

Sign up →