It is said that the Prophet Idris (Enoch) is alive, that he did not die and that he ascended to the skies. Is it true and if so, when will he die? Will you also give some brief information about his life?
Submitted by on Fri, 31/01/2025 - 15:43
Dear Brother / Sister,
Idris is one of the prophets mentioned in the Holy Quran. He was the second in the line of prophets and became a prophet after the Prophet Shet/Shis, who is not mentioned in the Holy Quran.
There are four verses about Idris in the Quran. The first two of them are as follows:
“(O Muhammad!) Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet: And We raised him to a lofty station.” (Maryam, 19/56-57).
“(O Muhammad!) And (remember) Isma’il, Idris, and Zul-kifl, all (men) of constancy and patience; We admitted them to Our mercy: for they were of the righteous ones.” (al-Anbiya, 21 /85-86).
It is understood from the verses above revealed about Idris that he was a prophet, honest, exalted to a lofty position, patient, attained the mercy of Allah, and was one of the good ones.
Many tafsir scholars interpreted the phrase “And We raised him to a lofty station” in the verse as follows: He was taken to the skies or Paradise. (see Tabari, Ibn Kathir, the interpretation of the verse in question)
According to what Islamic scholars say, the original name of Idris was “Ukhnuh”, which is referred to as “Hanok” in the Bible.
The following information about the Prophet Idris is given in the Bible:
“Altogether, Enoch lived a total of 365 years. Enoch walked faithfully with God; then he was no more, because God took him away.” (Genesis, 5/23-24)
There are two views about the phrase “We raised him to a lofty station” in the verse:
1) It means height in terms of range and rank. Indeed, God Almighty said to Prophet Muhammad (pbuh): “And We raised high the esteem (in which) thou (art held)” (al-Inshirah, 94/4). This is because Allah honored the Prophet Idris with prophethood and sent down thirty pages to him. He was the first to write with the pen, the first to know the sciences of stars and mathematics, and the first to cut, sew and wear clothes.
2) What is meant by it is to elevate him to a lofty position in terms of space. This view is more appropriate because the “raising” mentioned with the word “place” is a raising in terms of place, not in terms of degree. (Fahruddin Er-Râzi, Tefsir-i Kebir Mefâtihu’l-Gayb, Akçağ Yayınları: XV/371-372)
It is accepted that Idris, like Jesus, was raised to the skies and is still alive. Indeed, the following is stated in a narration:
“There are four people who are still alive. Khidr and Ilyas (Elijah) are alive on earth, Isa (Jesus) and Idris (Enoch) are alive in the sky.” (Bilmen, Ömer Nasuhi, Tefsir, IV/2034) (Bilmen, Omar Nasuhi, Tafsir, IV/2034)
As for the issue of Idris being in Paradise:
We are of the opinion that he is in the sky like Jesus and did not enter Paradise, which is one of the realms of the Hereafter, because people will go to Paradise after the Resurrection. However, it is known that he is in a heavenly realm and lives like the angels.
The fact that every living being will taste death indicates that Idris will also taste death when Doomsday strikes. It is not necessary for him to descend to earth to die.
* * *
There are five levels of life. Idris is at the second level. Those levels are as follows:
1. Our Life. We have to meet essential needs such as eating, drinking and breathing for our life to continue.
2. The lives of Khidr and İlyas. They can be in several places at once. Although they do not have to eat and drink, they eat, drink and become human whenever they want.
3. The lives of Idris and Jesus. They have been removed from the requirements of humanity. They have no relation with us at all, as they have ascended to a level similar to the life of angels.
4. The lives of martyrs. As the Quran states, martyrs should be known as alive because they do not know themselves to be dead; they know themselves to be alive. And they live at a different level than the people of the grave.
5. The level of life of the people of the grave. It is definite based on belief and the statements of the Quran that even the dead are in a level of life appropriate to them. (see Nursi, Mektubat, Birinci Mektup)
* * *
Genealogy of the Prophet Idris:
Idris (Ahnuh or Unhuh or Hanokh) b. Jared b. Mahalalel b. Kaynan (or Kaynan) b. Enoch, b. Shis, b. Adam.(1)
Why he is called Idris:
It is narrated that he was named Idris because he taught from the book of Allah Almighty and the sunnah of the religion of Islam(2), from the Books and from the pages of the prophets Adam and Shis(3) gave lessons a lot (4).(5)
The Appearance of the Prophet Idris:
The Prophet Idris was white-skinned(6), tall, had a large belly, broad chest(7), coarse beard, large bones, and a beautiful face.(8) When he walked, he took short steps(9) and looked in front of him.(10) His body had little hair and his head had a lot of hair. He had an inborn white spot on his body.(11) His voice was high-pitched and his speech was soft.(12)
Some of the Characteristics of the Prophet Idris:
The Prophet Idris was the first person after the Prophet Adam(13) to write with the pen,(14) and the first to review the sciences of stars and mathematics.(15) All the sciences of the past ages were gathered in him.(16)
All sciences were taught to him, and the Mushaf (Book) of the hidden sciences was handed over to him after Shis (17)
He was a tailor.(18) He was the first to sew with a needle(19) and the first to sew and wear clothes. As a matter of fact, people before him used to wear the skins of animals.(20)
When his father Jared b. Mahalalel left Idris in his place and his people failed to listen to his preaching and advice(21) not to descend from the sacred mountain where they lived and not to go to the sons of Cain,(22) Idris stood up and said to them: “Know well that whoever among you disobeys our father Jared and descends from our mountain, we will not allow him to ascend our mountain again!”, but they refused to obey him and descended from the mountain; and they went down where they were going to descend, and they had intercourse with the women of the Sons of Cain.(23)
The Prophet Idris was person who worshipped a lot. The deeds of the children of Adam of his time in a month could not be equal to his deeds in a day.(24)
The Prophethood and Struggle of Idris:
After Adam and Shis,(25) Idris was appointed as a prophet by Allah Almighty.(26) And thirty pages were sent down to him.(27) Idris asked his people to give up idol worship and invited them to worship Allah Almighty. However, they objected him.(28)
The Prophet Idris called his people of the Sons of Shis and gave them advice, ordering them to obey Allah Almighty, to rebel against Satan and not to take up with the Sons of Cain, but they did not listen(29) and started to go to the Sons of Cain one after another(30) and only a thousand people accepted the invitation of Idris.(31) Idris fought against the Sons of Cain for the first time in the way of Allah and took captives from them and freed them.
Before Idris was raised to the sky, he appointed his son, Methuselah, as his successor and guardian over his household.
The Prophet Idris warned his people that Allah Almighty would punish Sons of Cain and those who took up with them and those who inclined toward them, and forbade them from associating with them.(32) He advised them to be sincere in their worship of Allah and to act honestly and faithfully.(33) After that, Allah Almighty raised Idris to a lofty place.(34)
He was one hundred and sixty-five years old at that time.(35) Peace be upon him and all the prophets that were sent!36)
Hell and Paradise being shown to the Prophet Idris:
According to what is narrated from Umm Salama, the Prophet Idris was a friend of the Angel of Death. Idris asked him to show him Paradise and Hell. He raised him up. When Idris saw Hell, he was scared of it and almost fainted. The Angel of Death stretched his wings over him and said, “You have seen it, right?” Idris said, “Yes, I had never seen it before.”
The Angel of Death took him as far as Paradise and entered Paradise; he said to Idris, “You have seen Paradise too, right?” Idris said, “Yes! By Allah, this is Paradise!” The Angel of Death said: “Go to what you have seen!” Idris asked, “Where shall I go?” The Angel of Death said: “Go wherever you wish to be!” Idris said, “No! By Allah, once I enter there, I will not come out!” It was said to the Angel of Death: “Do not put him there! Once someone enters it, he cannot come out of it again.”(37)
The Greeting of the Prophet Muhammad (pbuh) with the Prophet Idris on the Night of Miraj (Ascension):
On the Night of Miraj, when the Prophet Muhammad (pbuh) ascended to the fourth story of sky with Gabriel (Jibril), he met Idris there. Muhammad (pbuh) said: “Who is this?”(38) Gabriel said: “This is Idris! Greet him!” Our Prophet greeted him. Idris greeting the Prophet back and said: “Welcome, righteous brother, righteous Prophet!” and prayed for him.(39)
Footnotes:
(1) Ibn Hisham-Sira Vol.l,p.3, Ibn Sa’d-Tabaqat, I/54; Balazuri-Ansabulashraf , I/3; Ibn Qutayba-Maarif p.10, Yaqubi-Tarikh, I/8-11; Tabari-Tarikh, I/82, Thalabi-Arais p.49; Ibn Athir-Kamil, I/54-55.
(2) Ibn Qutayba-Maarif p.10, Mas’udi-Akhbaruzzaman p.54.
(3) Thalabi-Arais p.49.
(4) Ibn Qutayba-Maarif p. 10, Dinawari-Al-Akhbar p.l, Mas’udi-Akhbaruzzaman p.54, Thalabi-Arais p.49.
(5) Ibn Qutayba-Maarif p.10, Dinawari-Al-Akhbar p.l, Mas’udi-Akhbaruzzaman p.54, Thalabi-Arais p.49.
(6) Hakim-Mustadrak Vol.2,p.549.
(7) Ibn Qutayba-Maarif p.10, Hakim-Mustadrak Vol.2,p.549.
(8) ) Mîr Hâvend-Ravza, Translation p.121.
(9) Ibn Qutayba-Maarif p.10.
(10) Mîr Hâvend-Rawzatussafa, Translation 5 121.
(11) Ibn Qutayba-Maarif p.10, Hakim-Mustadrak Vol.2,p.549.
(12) Ibn Qutayba-Maarif Vol.10.
(13) Ibn Abd Rabbih-lqdul-Farid, IV/157.
(14) Ibn Hisham-Sira, I/3; Ibn Qutayba-Maarif p.10; Yaqubi-Tarikh, I/11; Tabari-Tarikh, I/86; Ibn Abd Rabbih-lqdul-Farid, IV/157; Thalabi-Arais p.49; Daylami-Firdaws, I/32; Ibn Athir-Kamil, I/59; Abulfida-Al-Bidaya wan-Nihaya, I/99.
(15) Thalabi-Arais p.49; Ibn Athir-Kamil, I/59.
(16) Tabari-Tarikh, I/86; Ibn Athir-Kamil, I/60.
(17) Mas’udi-Akhbaruzzaman p. 54.
(18) Hakim-Mustadrak, II/596.
(19) Mas’udi-Murujudhdhahab, I/40.
(20) Ibn Qutayba-Maarif p.10.
(21) Yaqubi-Tarikh, I/11.
(22) Tabari-Tarikh, I/83; Ibn Athir-Kamil, I/57.
(23) Yakubi-Tarikh, I/11.
(24) Ibn Sa’d-Tabaqat, I/40; Thalabi-Arais p. 50.
(25) Abulfida-Al-Bidaya wan-Nihaya, I/99.
(26) Maryam:56, Ibn Hisham Sira, I/3; Ibn Qutayba-Maarif p.10; Yaqubi-Tarikh, I/11; Dinawari-Al-Akhbar p.1; Tabari-Tarikh, I/85; Mas’udi-Akhbaruzzaman p. 54, Ibn Athir-Kamil, I/59; Al-Bidaya wan-Nihaya, I/99.
(27) Ibn Qutayba-Maarif p.10; Tabari-Tarikh, I/86; Mas’udi-Murujudhdhahab, I/40; Ibnun-Nadim-Fihrist p.39; Ibn Athir-Kamil, I/60.
(28) Abul-Mundhir Hisham-Kitabul-Asnam p. 52; Yaqut-Mujamul-Buldan, V/367.
(29) Tabari-Tarikh, I/85; Ibn Athir-Kamil, I/59.
(30) Tabari-Tarikh, I/85.
(31) Ibn Qutayba-Maarif p.10.
(32) Tabari-Tarikh, I/85, 86, 87; Ibn Athir-Kamil, I/59-62.
(33) Yaqubi-Tarikh, I/11.
(34) Maryam, 18/57.
(35) Ibn Habib-Kitabul-Muhabbar p.3.
(36) M. Asım Köksal, Peygamberler Tarihi, Türkiye Diyanet Vakfı Yayınları: 1/80-81.
(37) Daylami-Firdaws, I/224-225
(38) Ibn Ishaq, Ibn Hisham-Sira, II/48; Bukhari-Sahih, IV/107.
(39): Ahmad b. Hanbal, 14/303, Muslim, 1/146.
(see M. Asım Köksal, Peygamberler Tarihi, Türkiye Diyanet Vakfı Yayınları: 1/79-84)
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