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Third Heaven
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Third Heaven
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In several Abrahamic religions, the Third Heaven is a division of Heaven in religious cosmology. In some traditions it is considered the abode of God,[1] and in others a lower level of Paradise, commonly one of seven.[2]

Judaism

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The early books of the Tanakh reference Heaven (Heb. Shamayim), but not a Third Heaven or a specific number of heavens.[1] Heaven is mentioned several times in the first chapter of Genesis. It appears in the first verse as a creation of God. His dividing the light from the darkness in verses 4 and 5 has been interpreted as the separation of heaven into two sections: day (God's throne) and night (where our universe is contained). In verse 8 heaven refers to the atmosphere over the Earth in which birds fly, and in verse 14 it's the setting for the celestial lights, later identified (verse 16) as the Sun, Moon and stars.[3]

A third concept of Heaven, also called shămei hashamayim (שׁמי השׁמים or "Heaven of Heavens"), is mentioned in such passages as Genesis 28:12, Deuteronomy 10:14 and 1 Kings 8:27 as a distinctly spiritual realm containing (or being traveled by) angels and God.[4]

The ambiguity of the term shamayim in the Hebrew Bible, and the fact that it's a plural word, give "heavens" various interpretations regarding its nature, notably the ascension of the prophet Elijah.

In the non-canonical Second Book of Enoch, Third Heaven is described as a location "between corruptibility and incorruptibility" containing the Tree of Life, "whereon the Lord rests, when he goes up into paradise." (chapter 8) Two springs in the Third Heaven, one of milk and the other of honey, along with two others of wine and oil, flow down into the Garden of Eden. (verse 6) In contrast with the common concept of Paradise, the Second Book of Enoch also describes it as "a very terrible place" for those who do wrong, with "all manner of tortures" inflicted by merciless angels on "those who dishonour God, who on earth practice sin against nature," including sodomites, sorcerers, enchanters, witches, the proud, thieves, liars and those guilty of various other transgressions. (chapter 10)

In the Slavonic version of the Greek Apocalypse of Baruch, also known as 3 Baruch, the author is shown a phoenix, and a dragon residing there is said to eat the bodies of "those that have spent their lives in evil."[5]

In The Legends of the Jews by Louis Ginzberg, this third division of Paradise is said to be, like the other six, "twelve myriads of miles in width and twelve myriads of miles in length," built of silver and gold, and containing "the best of everything there is in heaven."[2]

Residents

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Aside from the redeemed, the transgressors and various angels mentioned in the Bible and other Hebrew literature, a number of specific figures and spirits are mentioned as residing in the Third Heaven. According to The Legends of the Jews by Louis Ginzberg these include:[2]

Christianity

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Apostolic Fathers

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The early Church Fathers, many of whom were supposedly taught directly by the Apostles, spoke of three heavens. In the common parlance of the time, the atmosphere where birds fly was considered the first heaven, the space where the stars resided was regarded as the second heaven, and God's abode was deemed the third heaven.

New Testament

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In 2 Corinthians 12, Paul the Apostle writes: "I know a person in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows. Also, I know that such a person—whether in the body or out of the body I do not know; God knows—was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat."[6] According to E. W. Bullinger, the Greek reads "caught away", not "caught up," possibly reflecting Jewish beliefs that Paradise was located somewhere other than the uppermost heaven.[7] Other Christians argue that because the idea of three heavens is found nowhere else in the Bible, Paul is simply referring to the spiritual heaven, or non-physical place where God is, with the term "the third heaven." In this view, the first and second heavens then refer merely to the physical "heavens" where the atmosphere and outer space are respectively, and "the third heaven" is meant to signify that it is the "heavens" other than either of those.[8]

Ideas about the system of "heavens" held by Jews and Christians in first-century communities are also evident in the non-canonical Second Book of Enoch (see previous section).

New Testament apocrypha

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According to the Apocalypse of James,[9] John the Baptist dwells in the Third Heaven.

Church of Jesus Christ of Latter-day Saints

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LDS theology interprets the third heaven to be the Celestial Kingdom, the highest of three degrees of glory rewarded by God following the resurrection and final judgment.[10]

In 1st Corinthians 15 are mentioned three glories of heaven, which are compared to the sun, moon, and stars. Latter-day Saints believe that after the resurrection, there are three differing degrees of glory and that with few exceptions, all people will be judged and separated into these degrees.[11]

Islam

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According to Islamic tradition, Muhammad's Mi'raj (ascension through the heavens) included an admission to the Third Heaven by the angel Gabriel, in which he met Joseph, who received him warmly.[12] Islamic tradition also places Azrael, the angel of death, in the Third Heaven.[9] The third heaven is depicted as being constructed of pearl and/or luminous metals.

According to Shi'ite sources, the Third Heaven is named Marum (Arabic: ماروم).[13] Sunni sources call the third layer Qaydum and consists of ruby.[14]

See also

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References

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Third Heaven

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from Grokipedia
The Third Heaven is a theological concept originating in ancient Jewish cosmology and referenced in the New Testament, denoting the highest realm of heaven as the immediate abode of God and synonymous with Paradise. This concept is also adapted in Islamic cosmology as one of the seven heavens. In the Christian view, the cosmos is structured in a tripartite manner, with the first heaven encompassing the atmospheric sky where birds fly and weather occurs, the second heaven comprising the starry celestial sphere, and the third heaven representing the transcendent spiritual domain beyond the physical universe, separated by a firmament or cosmic vault. This layered understanding draws from broader ancient Near Eastern influences, where heaven served as a spiritual realm of light, perfection, and divine presence, contrasted with the material earth below. The term gains prominence through the Apostle Paul's account in , where he describes a visionary experience fourteen years prior in which an individual—implicitly himself—was "caught up to the third heaven," hearing inexpressible divine revelations not permitted to be shared. Paul equates this third heaven directly with Paradise, a term evoking an enclosed garden of divine bliss, emphasizing the realm's exclusivity and holiness rather than providing detailed cosmological elaboration. This narrative reflects apocalyptic Jewish traditions of heavenly ascents, where select figures like prophets or sages might glimpse higher realms to receive esoteric knowledge, though Paul's reticence underscores humility and the limits of human language in describing the divine. In broader , the third heaven symbolizes ultimate communion with God, influencing early Christian views of eschatological reward and the , distinct from intermediate atmospheric or astral layers. While some later traditions expanded to seven or more heavens—evident in intertestamental literature like the —the triadic model in Paul's writing remains foundational, highlighting God's sovereignty over creation's tiers. This concept continues to inform discussions in Christian doctrine on 's nature, though interpretations vary between literal cosmological layers and metaphorical depths of divine presence.

Overview

Definition and Etymology

In ancient , particularly within and , the Third Heaven denotes the highest tier in a multi-layered structure of heavenly realms, serving as the immediate presence of and often equated with , where divine encounters and the abode of the righteous occur. This distinguishes it from the first heaven, understood as the atmospheric sky or visible expanse inhabited by birds and phenomena, and the second heaven, comprising the of , , and cosmic bodies. The linguistic roots of the concept trace to the Hebrew term shamayim (שָׁמַיִם), a noun meaning "heavens" or "heights," which implies elevated, lofty domains above the earth and carries connotations of divine elevation rather than a singular location. In the , the Greek translation of the from the third to second century BCE, shamayim is rendered as ouranos (οὐρανός), a word denoting the or vaulted expanse and extending to the spiritual realm of God's dwelling. influences, evident in texts like the Targums, further shaped its usage during the Second Temple period, emphasizing heavenly layers. The concept of multiple heavenly levels, including the Third Heaven, appears in Second Temple Jewish literature, such as the Testament of Levi (circa 150 BCE–100 CE), which describes visionary ascents through heavenly realms, reaching a third heaven of great brightness. This framework evolved historically from ancient Near Eastern cosmologies, notably the Babylonian model of seven concentric heavens influenced by astronomical observations and mythic structures, which permeated Jewish thought during the Babylonian exile in the sixth century BCE.

Cosmological Context

In Abrahamic cosmological models, the universe is often conceptualized as a tiered structure comprising three or seven heavens, with the first heaven representing the visible sky or atmosphere enveloping the earth, the second encompassing the starry firmament and celestial bodies, and the third serving as a transcendent divine abode situated beyond the physical creation. This tripartite division, evident in early Jewish and Christian apocalyptic traditions, positions the third heaven as the realm of paradise or ultimate holiness, inaccessible to ordinary mortals and reserved for divine presence or the righteous. In the more elaborate seven-heavens framework, adopted across Jewish, Christian, and later Islamic cosmologies, the third heaven retains a pivotal role as an intermediate yet exalted layer, often depicted as a paradisiacal domain amid escalating tiers of spiritual realms, with the highest heavens housing the throne of God. These tiered systems reflect influences from ancient Near Eastern cosmologies, particularly Babylonian models transmitted through Persian imperial channels during the Achaemenid period, which emphasized superimposed heavenly levels above a central . Hellenistic traditions further shaped Abrahamic views by integrating ideas of ascending through cosmic spheres, as seen in Jewish apocalyptic texts where visionary journeys mirror Greco-Roman notions of hierarchical celestial ascent, though without direct adoption of planetary deity associations. A prominent example is , an early Jewish esoteric tradition involving meditative ascents through guarded heavenly palaces or tiers, drawing on apocalypticism and Hellenistic Jewish synthesis to envision progression from earthly materiality to divine encounter. Symbolically, the third heaven functions as a profound boundary demarcating the material world from the spiritual, embodying ultimate sanctity through elements like luminous barriers or angelic guardians that prevent unholy intrusion. In this , lower heavens align with observable creation and , while the third and higher realms signify inaccessibility to humans, underscoring a cosmic where spiritual purity enables rarefied access and reinforcing the separation between profane existence and eternal divine order.

In Judaism

The Seven Heavens Framework

In Jewish cosmology, the concept of the seven heavens, known as shamayim or firmaments, represents a tiered structure of the celestial realm that organizes the divine order above the earth. This framework is prominently outlined in rabbinic texts such as the Babylonian Talmud's tractate Hagigah 12b, where Reish Lakish enumerates the seven heavens as Vilon (the outermost, veil-like layer that serves as a protective curtain), Rakia (the firmament holding the luminaries and constellations), Shehakim (the realm of celestial storehouses), Zebul (the site of the heavenly temple), Ma'on (the dwelling of ministering angels who sing praises), Machon (the domain of treasuries for snow, hail, and storms), and Arabot (the highest heaven containing the divine throne, souls of the righteous, and unborn spirits). Midrashic literature, including Pesiqta de-Rav Kahana, expands on these descriptions, portraying the heavens as concentric spheres or layers that regulate natural phenomena and spiritual entities, drawing from biblical verses like Psalm 68:5 and Genesis 1:1 to interpret the plural "heavens" (shamayim). The historical development of this seven-heaven model traces back to the Second Temple period's apocalyptic literature, where texts like 2 Enoch depict Enoch's ascent through seven distinct heavenly levels filled with angelic hosts and cosmic secrets—for example, in 2 Enoch, the third heaven is depicted as Paradise, containing the Garden of Eden with the Tree of Life in the south and a place of torment in the north—evolving from earlier Mesopotamian influences on multi-tiered cosmologies into a distinctly Jewish schema. By the rabbinic era (circa 200–500 CE), as seen in the Talmud, the framework standardized at seven layers, possibly harmonizing varying heavenly counts (such as three or ten) from earlier Enochic traditions like 1 Enoch into a cohesive structure that avoided speculative excess, as warned in Hagigah 12b against over-inquiring into such mysteries. This evolved further in medieval Kabbalah, particularly in the Zohar (13th century), where the seven heavens are reimagined as hekhalot (palaces) symbolizing emanations of the divine sefirot, integrating mystical ascent practices and the soul's journey toward union with the divine. The framework's purpose lies in systematically organizing the created , positioning each as a functional domain: lower levels manage physical elements like and celestial bodies, while higher ones house angelic hierarchies—such as the ofanim wheels in Arabot—and facilitate eschatological processes, including the storage of righteous souls awaiting and the outpouring of or . This tiered cosmology underscores a hierarchical mirroring ethical and spiritual progression, where human piety enables visionary ascents akin to those of or , reinforcing theological themes of divine and transcendence in Jewish thought.

Description of Shehaqim

In Jewish tradition, Shehaqim serves as the third within the framework of heavens, positioned above and below Zevul. This realm is characterized as a vast expanse of clouds and skies, embodying the etymological root of its name from the Hebrew sheḥāqîm, meaning "heavens" or "clouds," as referenced in 78:23, where divine commands issue from these heights to open the "doors of ." The describes Shehaqim as housing celestial mills that grind for the righteous in , symbolizing eternal sustenance directly provided by divine intervention. Additionally, it contains storehouses of and , along with reservoirs separating upper and lower waters, underscoring its control over atmospheric elements essential for earthly life. These attributes highlight Shehaqim's pivotal role in channeling to the world below, functioning as a conduit for meteorological phenomena such as , , and that sustain creation and enforce judgment. The mills' production of evokes the biblical in Exodus, where heavenly provision nourished the , extending this motif to eschatological fulfillment. Snow and stored here represent both blessings and instruments of divine will, released as needed to balance the .

Residents and Functions

In Jewish cosmology, the third heaven, Shehaqim, is primarily overseen by the Shaḥaḳiel, identified in as the angelic chief responsible for this realm's operations, including the management of clouds and celestial storehouses. Among the other inhabitants are angels of sustenance who operate the heavenly mills and maintain provisions, as well as watcher angels tasked with observing and influencing earthly events from this elevated domain. These entities align with the broader angelic hierarchies described in rabbinic and mystical texts, where subordinate angels execute divine directives. The core functions of Shehaqim revolve around preparing and distributing sustenance for the righteous, exemplified by the mills that grind drawn from its storehouses—a provision explicitly reserved for the eschatological era or . As detailed in the Babylonian , this process fulfills biblical imagery of divine abundance, where the heavens open to release manna ( 78:23–24).

In Christianity

New Testament References

The 's sole explicit reference to the third heaven appears in the Paul's , specifically in :2–4, where he recounts a experience from fourteen years prior. In this passage, Paul describes knowing "a man in Christ" (understood by scholars to refer to himself in the third person for humility) who was "caught up to the third heaven—whether in the body or out of the body I do not know, knows." He further equates this third heaven with "paradise," stating that the individual "heard things that cannot be told, which man may not utter." This account serves as Paul's reluctant boasting to defend his apostolic authority against rival claims in . Scholars interpret the "third heaven" in this context as the highest realm of , distinct from the first heaven (the atmospheric sky) and the second heaven (the of stars and cosmic bodies), reflecting a tiered cosmological structure familiar in first-century Jewish thought. Paradise, as the abode of and the righteous, is presented synonymously with the third heaven, emphasizing its ineffable nature and the prohibition on revealing its secrets. The , composed around 55–56 CE during Paul's ministry in Macedonia, integrates this vision into a broader discussion of and divine power, underscoring that such revelations do not confer superiority but highlight human frailty. Paul's depiction draws on contemporary Jewish apocalyptic traditions without elaborating a full multi-heaven schema, likely influenced by texts like , which locates paradise in the third heaven as a prepared realm for the righteous amid cosmic order. This connection aligns the vision with motifs of heavenly ascent seen in Enochic literature, where seers encounter divine realms, though the passage remains focused on personal revelation rather than detailed cosmology.

Apocryphal and Patristic Texts

In the Slavonic text of , dated to around the first century CE, the patriarch is described as ascending through multiple heavens, with the third heaven revealed as a paradisiacal realm of exceptional beauty and divine rest, reserved for the righteous. This heaven features fragrant trees bearing bubbling fruits and two springs that flow with honey, milk, oil, and wine into the , symbolizing abundance between corruptibility and incorruptibility. At its center stands the Tree of Life, portrayed as ineffably good, sweet-smelling, and adorned with gold, vermilion, and fiery brilliance, producing all manner of fruits where the Lord Himself rests. Guarded by three hundred angels who ceaselessly praise God, this paradise underscores themes of reward and divine proximity, influencing later Christian apocalyptic imagery. The Testament of , composed around the second century BCE as part of the Testaments of the Twelve Patriarchs, presents a ascent by Levi through the initial heavens, with the third depicted as a boundless domain containing martial angelic hosts ordained for the day of judgment. Here, armies of angels are tasked with executing vengeance against the spirits of deceit and the forces of Beliar, emphasizing eschatological order and retribution. Higher heavens feature hierarchical elements such as thrones, dominions, principalities, glories, cherubim, and seraphim that minister before the divine presence, reflecting broader pseudepigraphal motifs of cosmic organization. Early patristic interpretations, building on such apocryphal visions, often linked the third heaven to spiritual progression and divine encounter. of , in his third-century writings, interpreted the ascent to the third heaven—echoing Paul's foundational visionary experience in —as a metaphorical journey of the toward and spiritual enlightenment, where the contemplative mind approaches the of incorporeal truths and angelic realities. He emphasized this as a transformative process, distinct from physical ascent, aligning with his doctrine of progressive purification leading to union with God. Among the , alluded briefly to heavenly hierarchies in his late-first-century , urging believers to emulate the ordered ranks of celestial beings who praise God in harmonious succession, without detailing specific levels like the third heaven. These patristic reflections integrated Jewish apocalyptic elements into , portraying the third heaven as a symbol of eschatological hope and moral ascent.

Modern Denominational Views

In the doctrine of The Church of Jesus Christ of Latter-day Saints, the third heaven corresponds to the celestial kingdom, described as the highest degree of glory in the , where exalted beings dwell with and Christ. This interpretation draws from the vision recorded in 76, revealed to and in 1832, which outlines of glory—celestial, terrestrial, and telestial—analogous to the tiers Paul referenced in :2. The celestial kingdom, likened to the glory of the sun, is reserved for those who receive the testimony of Jesus, are sealed by the Holy Spirit of promise, and overcome through faithfulness, enabling eternal families and godlike progression. Among Evangelical Christians, the third heaven is generally understood as synonymous with the singular paradise or God's dwelling place, without hierarchical tiers of reward, reflecting a unified heaven for all believers based on Paul's visionary experience in :2–4. similarly views the third heaven as the empyrean realm of divine presence, emphasizing the —direct communion with —rather than numbered levels, as articulated in patristic and magisterial teachings on eschatological union. Twentieth- and twenty-first-century biblical scholarship often connects Paul's mention of the third heaven to ancient Jewish and Near Eastern cosmologies, where layered heavens symbolized ascending realms, with ongoing debates over whether the numeral "third" presupposes exactly three heavens or serves as idiomatic for the divine abode amid traditions of seven or more.

In Islam

The Seven Heavens in Cosmology

In Islamic cosmology, the concept of the is fundamentally rooted in the , where they are described as layered creations that exemplify divine power and harmony. Al-Mulk (67:3) states, "He who created the in layers. You will not find any fault in the creation of the Most Merciful," emphasizing their structured perfection as a sign of 's . Similarly, Nuh (71:15) asks, "Do you not consider how has created in layers," inviting reflection on this cosmic order revealed during the Prophet Muhammad's time in the 7th century CE. These heavens form a series of overlapping firmaments or skies, each distinct yet interconnected, serving as a protected canopy over the . The depicts them as "seven layered heavens" in Surah Al-Mu'minun (23:17), with the lowest heaven adorned with as lamps for illumination and defense against eavesdroppers. Surah (41:12) further details their completion in two days, with each heaven assigned its specific command, underscoring a purposeful from the atmospheric realm of to higher spiritual domains. Each heaven is guarded by angels, as implied in the Quranic portrayal of the sky as a "well-guarded " (Surah Al-Anbiya 21:32), preventing unauthorized access and maintaining cosmic integrity. Hadith literature elaborates on this structure through the Muhammad's Mi'raj, his nocturnal ascent, where he traversed the seven heavens under the guidance of the . In (3887), the narration recounts requesting the gate of each heaven to be opened sequentially, from the first to the seventh, allowing the to witness prophets in residence and affirming the layered ascent. This event highlights the heavens' role in divine , with angels at the gates ensuring orderly progression. The cosmological purpose of heavens lies in demonstrating Allah's absolute order and , bridging the physical and metaphysical realms. They serve as signs (ayat) for humanity to ponder, progressing from the observable lowest —encompassing stars and atmospheric phenomena—to the highest, symbolizing proximity to the divine . This tiered system reflects harmony in creation, as no discord exists among them ( Al-Mulk 67:3-4), ultimately pointing to and judgment beyond the visible cosmos.

Description of the Third Heaven

In Islamic cosmology, the third heaven, referred to as Qaydum in later traditions, is depicted as constructed from iron, pearls, or other dazzling substances, creating a domain characterized by profound beauty and radiant light. Specific names and material descriptions, such as Qaydum made of iron or pearls, appear in later Islamic traditions and , beyond the Quranic framework. This composition underscores its role as a celestial layer of splendor within heavens framework. Positioned above the second heaven, which encompasses the realm of stars, and below the fourth heaven, the third heaven serves as a where angelic praises continuously and divine revelations are conveyed between realms. Symbolically, the third heaven marks a progression toward greater spiritual purity in the hierarchical structure of the , embodying escalating degrees of divine harmony and illumination that reflect the ordered beauty of creation.

Associated Figures and Symbolism

In Islamic tradition, the third heaven is prominently associated with the Prophet (Joseph), who is described in accounts of the Mi'raj as residing there due to his exceptional beauty, said to encompass half of all worldly beauty. During Prophet Muhammad's ascension, he encountered Yusuf in this realm, where the prophet welcomed him and prayed for his well-being, highlighting Yusuf's elevated status among the prophets. Angels play a significant role in the third heaven, particularly in the Mi'raj , where they guard and proclaim praises to upon the Prophet's arrival, affirming with declarations such as "There is no god but Allah, and is His Messenger." These celestial beings continuously engage in worship, symbolizing the perpetual glorification of the divine that permeates the heavenly spheres. Symbolically, the third heaven represents beauty and patience, qualities epitomized by Yusuf's life story in the , where he endured trials with steadfast faith before attaining honor and forgiveness. As the midpoint among the seven heavens, it signifies a level of divine favor accessible to the righteous, serving as an eschatological indicator that the pious, through their deeds, progress toward even higher realms of paradise.

References

  1. https://www.biblegateway.com/passage/?search=2%20Corinthians%2012%3A2-4&version=ESV
  2. https://enduringword.com/bible-commentary/2-corinthians-12/
  3. https://www.mprl-series.mpg.de/media/proceedings/7/3/proc7chap1.pdf
  4. https://isthatinthebible.wordpress.com/2019/08/17/the-structure-of-heaven-and-earth-how-ancient-cosmology-shaped-everyones-theology/
  5. https://www.crivoice.org/thirdheaven.html
  6. https://earlychurchhistory.org/beliefs-2/what-is-st-pauls-third-heaven/
  7. https://www.academia.edu/105471500/What_Is_The_Third_Heaven
  8. https://bibleproject.com/videos/vocab-insight-shamayim-sky/
  9. https://www.blueletterbible.org/lexicon/g3772/lxx/lxx/0-1/
  10. https://www.icr.org/article/4360
  11. https://www.ccel.org/ccel/schaff/anf08.iii.v.html
  12. https://brill.com/downloadpdf/book/9789004493889/B9789004493889_s004.pdf
  13. https://brill.com/view/book/9789004493889/B9789004493889_s004.pdf
  14. https://www.marquette.edu/maqom/apoc123.pdf
  15. https://www.sefaria.org/Chagigah.12b?lang=en
  16. https://www.marquette.edu/maqom/slavonicenoch.html
  17. https://www.jewishvirtuallibrary.org/the-zohar-and-kabbalah
  18. https://www.sefaria.org/Chagigah.12b
  19. https://www.jewishencyclopedia.com/articles/1521-angelology
  20. https://www.sefaria.org/Chagigah.12b.5?lang=bi&with=all&lang2=en
  21. https://www.jstor.org/stable/3260677
  22. https://www.esv.org/resources/esv-global-study-bible/introduction-to-2-corinthians/
  23. https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/if-i-ascend-to-heavenpauls-journey-to-paradise/
  24. https://www.pseudepigrapha.com/pseudepigrapha/enochs2.htm
  25. https://www.newadvent.org/fathers/101510.htm
  26. https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/76?lang=eng
  27. https://www.churchofjesuschrist.org/study/scriptures/gs/celestial-glory?lang=eng
  28. https://www.churchofjesuschrist.org/study/manual/gospel-principles/chapter-47-exaltation?lang=eng
  29. https://www.gotquestions.org/Paul-third-heaven.html
  30. https://www.gotquestions.org/levels-heaven.html
  31. https://www.catholic.com/magazine/online-edition/how-many-heavens-are-there
  32. https://journal.interpreterfoundation.org/degrees-of-glory-a-brief-history-of-heaven-and-graded-salvation/
  33. https://www.jstor.org/stable/1584536
  34. https://sunnah.com/bukhari:3887
  35. https://www.newageislam.com/debating-islam/naseer-ahmed-new-age-islam/multiple-heavens-different-religious-texts/d/133271
  36. https://en.wikishia.net/view/Seven_Heavens
  37. https://sunnah.com/muslim:164a
  38. https://sunnah.com/bukhari:3207
  39. https://sunnah.com/bukhari:7517
  40. https://blog.alhannah.com/names-of-the-seven-heavens-in-islam-meanings-scriptural-roots-and-spiritual-insights/
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