And in some narrations, it is stated that the earth is seven, meaning seven earths. This is derived from the root word "gharaza" (غر ز), meaning to plant something in the ground. It is also said that "qarn" (قرن) means a group, and "qara'na" (قرانا) means to gather.

The verse "He who created seven heavens in layers" (Surah Al-Mulk, 67:3) implies that the earth is also seven, similar to the heavens. This is also supported by the verse "And of the earth likewise" (Surah At-Talaq, 65:12).

The seventh heaven is the lowest heaven, and the seventh earth is the lowest earth. This is the most likely interpretation of the hadith: "Whoever seizes a span of land will be made to wear seven earths on the Day of Resurrection." This is further supported by the hadith of Ibn 'Umar, may Allah be pleased with them both, which states that the earth is seven. Many hadiths indicate that the earth is seven, and it is considered the doctrine of Ahl al-Sunnah. (See Al-Suyuti's Al-Hawi lil-Fatawi, may Allah have mercy on him).

"Sufli" (سفلى) is feminine and refers to the lower part, the opposite of "uluw" (علو), which means height. "Anq" (عنق) refers to the neck, which is a well-known organ. Its twisting and bending are mentioned in some manuscripts, and in others, it is mentioned as masculine. The reason for its twisting is known only to Allah. It is said that the length of the seventh earth is such that it cannot be contained by the Throne. Between the seventh earth and the lowest part of the Throne, there is a neck that belongs to the Throne, and this neck is twisted.

The Throne is the great Throne, which is mentioned as being made of red ruby in one narration and of green emerald in another. It has four pillars. It is said that the Throne is made of red ruby, and in another narration, it is made of green emerald. Its greatness is such that the distance to its lowest part is a journey of five hundred years.

He is the greatest of Allah's creations, may He be exalted. He calls out to his Lord, may He be exalted, in a manner that befits Him. The use of the present tense "yusalli" (يصلي) indicates the current state of the king receiving this address. In the hadith of Al-Isra', it is narrated from Aisha, may Allah be pleased with her, that Allah said: "I heard Allah say..." Al-Nawawi said that this refutes what Matar bin Al-Dahri mentioned, who said: "Three will be brought, and Allah will say..." Rather, one should say: "Allah said..."

Al-Nawawi said that it is permissible for him (the Prophet, peace be upon him) to say: "Pray for my servant," meaning the one who prays for Allah's blessings upon him. The addition of "my servant" is in the sense of covenant and affection, or it is to include the Prophet, peace be upon him, in the prayer for blessings. The particle "ka" (ك) in the verse "Remember what was mentioned to you" (Surah Yusuf, 12:45) is for emphasis.

The prayer for blessings upon the Prophet, peace be upon him, is a prayer for his presence in existence and for what emanates from him. The Prophet, peace be upon him, is the known and present servant upon whom Allah has bestowed blessings. It is possible that this addition, without mentioning his name, is for the purpose of exclusivity, as he is exclusively chosen for prophethood, which is not granted to anyone else after him.

The particle "fa" (ف) indicates causality. "Yusalli" (يصلي) means He prays for him, meaning for that servant, from the beginning of his creation until the Day of Resurrection. This is the ultimate purpose, as his religion will not be cut off.

And what they intentionally concealed from him, such as his supplications and the like. And nothing remains but Allah's favor and mercy. May Allah bless him and grant him peace.

Al-Qadi 'Iyad said in Al-Shifa', and Al-Hafiz Al-Suyuti also mentioned.