Can there be several universes?

Sources

• ✓ 67:3 · Al-Mulk

  67:3 · Muhammad Marmaduke Pickthall

  ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍۢ طِبَاقًۭا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَٰنِ مِن تَفَٰوُتٍۢ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍۢ

  Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts?

• ✓ 71:15 · Nooh

  71:15 · Muhammad Marmaduke Pickthall

  أَلَمْ تَرَوْا۟ كَيْفَ خَلَقَ ٱللَّهُ سَبْعَ سَمَٰوَٰتٍۢ طِبَاقًۭا

  See ye not how Allah hath created seven heavens in harmony,

• ✓ Tafsir Ibn Kathir on 67:3

  Sunni

  Tafsir Ibn Kathir · 67:3

  This verse begins with glorifying Allah, the Generous, who holds all dominion in His hand, indicating that He is the ultimate controller over all creation. His authority is absolute and unchallenged; no one can reverse His decree, and He is not accountable to anyone for what He does, due to His might, wisdom, and justice. This is why the verse concludes, "And He is Able to do all things." The phrase "Who created death and life" has been used by some to argue that death is a created state, a reality in existence, not just a cessation. The meaning conveyed is that Allah brought creation into existence from nothing, to test and try which of His servants performs best. This is reflected in the verse from al-Baqarah (2:28), which states that before life there was death—as in non-existence—and afterward He gave life. Similarly, He causes death and then revival, underscoring the cycle of testing. Regarding the phrase "to test you as to which of you is best in deed," the word "best" signifies the highest quality or excellence in action, not merely quantity. This reflects that the test is about the merit and righteousness of deeds. Allah is then described as "the Exalted in Might, the Forgiving"—meaning that He is both powerful and majestic, guarding His dominion, yet He forgives those who repent and turn back to Him after sinning. Despite His overwhelming might, He pardons and overlooks mistakes. The next phrase, "Who created seven heavens in layers," refers to the seven firmaments arranged one above the other. There is scholarly discussion whether these heavens are contiguous or separated by voids; the more reliable opinion is that they are distinct layered realms, supported by the account of the Night Journey and other texts. He continues, "You do not see any flaw in the creation of the Most Merciful," affirming that Allah's handiwork is perfectly balanced, without defect, inconsistency, or discord. The command to "Look again: ‘Do you see any breaks?’" invites reflection on the skies to detect any cracks or gaps, none of which exist. This has been interpreted by prominent early scholars as referring to the perfection and seamlessness of creation. The verse further says, "Then look again and again, your sight will return to you humbled and fatigued," meaning that regardless of how much you examine the heavens, you will find no imperfection. Your eyes will grow tired and yield no sign of deficiency. Since Allah has negated any flaw in his creation, the verse also highlights His adornment of the lowest heaven—the world’s sky—with lamps, which are the stars, both fixed and moving. The phrase "And We have made them missiles for the devils" means that these lamps act as projectiles against the evil spirits, preventing them from eavesdropping on the celestial assembly. The pronoun refers to their kind (the lights), not specifically the stars themselves but rather fiery meteors or shooting stars that chase away these devils. Finally, "And We have prepared for them the punishment of the Blaze" indicates that along with this worldly disgrace inflicted upon devils through celestial missiles, Allah has also prepared eternal torment in the Hereafter for them. The commentators relate that stars were created for three purposes: as adornment for the heavens, as protection against devils, and as guides for navigation. Any other interpretation is speculative and unfounded. Additional narrations cited by Ibn Kathir refer to the virtue of reciting this opening verse, calling it the "Savior," which advocates teaching it regularly because it pleads for its reciter on the Day of Judgment, seeking protection from Hellfire and from the punishment of the grave. However, Ibn Kathir also notes that some related hadith are weak or rejected by prominent scholars. In summary, this verse proclaims Allah's absolute sovereignty and power, His creation of life and death to test humankind, the perfection and order of the heavens, and the divine protection against malevolent jinn, ending with a warning of the severe punishment prepared for the devils.

• ✓ Tafsir Ibn Kathir on 71:15

  Sunni

  Tafsir Ibn Kathir · 71:15

  Allah Almighty informs us about His servant and Messenger, Noah (peace be upon him), that he complained to his Lord about the hardship he faced from his people and his patience with them during a long period of preaching — a thousand years, subtracting fifty years. He clarified their situation, explained to them, and called them to the right path. He said, “My Lord, I have called my people continuously, by night and day,” meaning he never ceased inviting them during any time out of obedience to Allah and seeking His pleasure. Yet, “my calling only made them flee farther away,” indicating that every time he invited them toward the truth, they fled and turned away. “Whenever I called them to seek Your forgiveness, they put their fingers into their ears and covered themselves with their garments,” meaning they blocked their ears so as not to hear him. This is similar to what Allah related about the disbelievers of Quraysh who said, “Do not listen to this Qur’an but dispute with it, so that you may overcome.” (Fussilat 41:26) Regarding covering themselves with their clothes, Ibn Jurayj reported from Ibn ‘Abbas that it meant they disguised themselves so as to not be recognized. Sa'id ibn Jubayr and Al-Suddi added that they covered their heads to avoid hearing. They persisted stubbornly in their disbelief and arrogance, refusing to accept the truth or submit to it. Noah then states that he called them openly among the people, then announced the call with a loud voice, and also privately among them, to make the invitation more effective. He urged, “Say to them, ‘Ask forgiveness from your Lord; surely He is Most Forgiving.’” This means return to Allah, abandon your wrongdoings, and repent soon, for whoever repents, Allah accepts their repentance regardless of how grave their sins of disbelief and polytheism were. That is why he followed by saying, “He will send abundant rain from the sky upon you,” referring to continuous rainfall as a blessing. Due to this plea, it is recommended to recite this surah during prayers for seeking rain. Umar ibn Al-Khattab was reported to have gone to the pulpit to pray for rain, reciting verses about seeking forgiveness like the present verse. He also called for rain by invoking the clouds that bring it down. Regarding the phrase “and extend you in wealth and children and make for you gardens and make for you rivers,” Allah promises that if they repent, seek forgiveness, and obey Him, He will increase their provision abundantly, bless them with water from the sky and growth from the earth, provide harvests and nurture their livestock, grant them wealth and offspring, and create gardens with various fruits and flowing rivers, thus presenting an appealing call. Then Allah contrasts with a warning: “Why do you not hope for greatness from Allah?” meaning His Majesty and Awe. Ibn ‘Abbas, Mujahid, and Al-Dahhak explained this as not truly revering Allah’s greatness or fearing His punishment. The statement “and He created you in stages” refers to the development of the human being from a sperm-drop to a clot and then a lump of flesh. This interpretation was held by Ibn ‘Abbas, ‘Ikrimah, Qatadah, Yahya ibn Rafi‘, Al-Suddi, and Ibn Zayd. Next, Allah says, “Have you not considered how Allah created seven heavens, one above the other?” meaning stacked layers, known not just through hearing but through sensory understanding by observing phenomena like eclipses. The seven planets that can move cause eclipses of each other: the moon closest to earth, then Mercury, Venus, the sun, Mars, Jupiter, and Saturn in successive orbits. The other fixed stars are in an eighth orbit, called the orbit of fixed stars, associated with the Throne or Atlas; its motion is contrary to the movement of the other orbits and is considered the initiator of their rotation. Each celestial body travels its orbit at its own speed: the moon completes one orbit each month, the sun each year, Saturn every thirty years, proportionate to the orbit’s size. These details summarize the scholarly statements on the matter, which differ in various points and are beyond the scope of explanation here. The purpose is to show that Allah created the seven heavens layered and made the moon a light within them and the sun a blazing lamp, so that night and day are distinguished by the rising and setting of the sun. The moon's phases mark months and years, as Allah states elsewhere. The phrase “and Allah causes you to grow from the earth a plant,” here the verbal noun indicates the process of growth; then He returns you to it at death and brings you forth again on the Day of Resurrection, returning you to life as you originally were. Allah “made the earth manageable for you,” meaning He leveled, prepared, and secured it with mighty mountains, enabling ease of travel and habitation in various regions and directions. Noah calls attention to Allah’s power and greatness in creating heavens and earth and providing manifold blessings for human benefit—He is the Creator and Provider who fashioned the sky as a structure and the earth as a bed, providing sustenance abundantly. Thus, Allah alone deserves to be worshiped and uniquely associated with none, for He has no equal or peer, no partner, child, minister, or helper; He is the Most High, the Most Great.