خلاصة:
One of the many controversial issues among commentators is the subject matter of "Seven Heavens and the Earth". Some commentators while having a scientific approach quoted various sayings about Verse 12 of chapter al-Talaq and applied it to the material worlds and celestial spheres, but such an interpretation does not seem to have helped to dispel the ambiguity of the verses, but only added to the problem. The present study is conducted in a descriptive-analytical way and have a critical approach to the issue. The author examines the vocabularies and structure of the verse semantically, and based on the narrations of the Infallibles (AS) and the thinkers' theories, draws the conclusion that what can be meant of "Seven Heavens and the Earth" are not the material world only; rather, the entire worlds and the different levels of existence, which run by divine will and prudence, are meant. So, to impose scientific findings on "Seven Heavens" is a futile attempt and the basis for many other ambiguities. This article has explained them.
ملخص الجهاز:
This research, using a descriptive-analytical method with a critical tendency, aims to examine the semantic meaning of the vocabulary and structures of the verse and, based on the narrations of the Infallibles^ and the theories of thinkers, provide evidence for the conclusion that the intended meaning of the seven heavens and earths is not merely the material world; rather, the purpose is the collection of worlds and levels of existence that are managed under Divine will and providence.
Sayyid Qutb, 1412: 6 / 3606) Nevertheless, the research of some contemporary scholars, who have presented a notable collection of expert opinions on the subject of "seven heavens and earths," indicates that most commentators aim to provide a scientific interpretation consistent with empirical sciences by proposing various possibilities and imposing these possibilities onto the verse under discussion.
" (Mustafawi 1430: 5 / 267) Thus, by considering this general concept and paying attention to this basis accepted by some scholars—who state that "words are established for the spirit of meanings, and other concepts have emerged due to the frequency of usage" (Fayd Kashani, 1415: 1 / 31)—this conclusion is confirmed: the referred meaning is a real meaning, and since the spirit flows through the body of all usages of "sama'," based on this view, the Quranic application of "sama'" falls into three categories: is noteworthy: The first category consists of verses in which the concept of "sama'" is a sensory and material matter, such as "إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ" (Saffat / 6) and "ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ" (Fussilat / 11).
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