HEAVEN. Arabic Samāʾ (سماء); Persian Asmān (اسمان); Heb. שָׁמַיִם, which expresses the firmament as distinguished from Firdaus, or Paradise, the abodes of bliss. [[PARADISE].] In the Qurʾān it is stated that there are seven paths, or stages, in heaven. [Sūrah xxiii. 17]: “And we have created above you seven paths, nor are we heedless of the creation.” By which the commentators understand that they are paths of the angels and of the celestial bodies. The creation of the heaven is declared to be for God’s glory and not for His pastime. [Sūrah xxi. 16]: “We created not the heaven and the earth, and that which is between them, by way of sport.”
It is the general belief that at the last day the heavens will fall, but that they are now upheld by God’s power. [Sūrah xxii. 64]: “He holds up the heaven from falling on the earth save at His bidding.”
According to the traditions (Mishkāt, book xxiv. ch. vii.), Muḥammad during the miʿrāj, or night journey, passed through these seven heavens, and they are stated to be as follows: (1) That which is of pure virgin silver and which is Adam’s residence; (2) of pure gold, which is John the Baptist’s and Jesus’; (3) of pearls, which is Joseph’s; (4) of white gold, which is Enoch’s; (5) of silver which is Aaron’s; (6) of ruby and garnet, which is Moses’; (7) which is Abraham’s. These accounts are, however, most confused; for in some books and according to popular tradition, the fourth and not the second heaven is assigned to Jesus.
This view is in harmony with the seven spheres of Ptolemy, the first of which is that of the moon, the second Mercury, the third Venus, the fourth the Sun, the fifth Mars, the sixth Jupiter, the seventh Saturn; each of which orbs was supposed by the ancients to revolve round the earth in its proper sphere. Muḥammad said the distance between each heavenly region is five hundred years’ journey. (Mishkāt, book xxiv. ch. i. pt. 3).
The Rabbis spoke of two heavens (cf. [Deut. x. 14]), “The heaven and the heaven of heavens,” or seven (ἑπτὰ οὐρανοὺς οὕς τινες ἀριθμοῦσι κατ’ ἐπανάβασιν, Clem. Alex. Strom., iv. 7, 636). “Resch Lakisch dixit septem esse cœlos, quorum nomina sunt, 1. velum; 2. expansum; 3. nubes; 4. habitaculum; 5. habitatio; 6. sedes fixa; 7. Araboth. (See Wetstein, ad. [2 Cor. xii. 2]). St. Paul’s expression, “ἕως τριτοῦ οὐρανοῦ,” [2 Cor. xii. 2], has led to some discussion, for Grotius says the Jews divided the heaven into three parts, (1) Nubiferum, the atmosphere; (2) Astriferum, the firmament; and (3) Empyreum, the abode of God. But the statement, however, does not seem to be supported by any known Rabbinic authority.
HEBER. [[HUD].]
HEGIRA. [[HIJRAH].]
HEIRS. Arabic wāris̤ (وارث), pl. waras̤ah. [[INHERITANCE].]
HELL. The place of torment is most frequently spoken of in the Qurʾān and Traditions as an-Nār, “the fire,” but the word Jahannam occurs about thirty times. It is said to have seven portals or divisions. [Sūrah xv. 44]: “Verily, hell (jahannam) is promised to all together (who follow Satan). It has seven portals, and at every door there is a separate party of them.”
The Persian word used for hell in books of theology is dozak͟h.