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Yesterday, we heard the story of this evening. I'd like to move to the story of Idrees, known as Enoch, may peace be upon him, in the English language. Where exactly does he fit in? The majority of historians say that he was one of the great-grandchildren of Adam, meaning from the progeny, the seventh generation of Adam, may peace be upon him. However, there are some historians who mention the fact that he may be from amongst the children of Jacob and from amongst Banu Israel, meaning the grandchildren, the progeny of Jacob and the people of Israel. However, we will stick to this opinion, as the majority of the scholars have made mention of it.
So, when Adam, may peace be upon him, was 840 years old, this is when Idrees was born. One might ask, where do we get all these details from? It's very interesting; we need to know it. We should know that Islamic history is divided into two categories: that which is from the time of the Prophet, sallallahu alaihi wasallam, to now, and what happened after the Prophet, sallallahu alaihi wasallam, and at his time, all the way to now. We are not allowed to take from the people of the book; we're not allowed to take it at all. In fact, we have to take itad, which means every story that is narrated to us. We need to know who brought the story, where it came from, and what is the chain of narrators from the person speaking right to the source of the story. If there is a single individual in that chain that is shady, that is dodgy, to use that word, that is known as a liar, that is lying because he says, "I've heard from someone," and that person passed away before this one was even born, then we know that they are lying. If that is the case, we reject that, even in Islamic history; we don't want that story.
But when it comes to the history before Muhammad, sallallahu alaihi wasallam, I have explained in the first session here that there is something known as ISAT. ISAT are the narrations of the people of the book, what the Bible, the Old Testament holds, and the stories that have been brought from those people. These are divided into three categories. It's important that we repeat these three categories:
1. Those that Islam or the Sharia came and rejected. We reject those narrations. For example, some came with the story of the Prophet Lot and mentioned that he was a sinful man. We reject it because in Islam we believe that is not true; he was a pure individual, the best of his time. So we reject that, and we reject anything that Islam has rejected, even though we may have heard it from others.
2. Then we have those narrations that have come that Islam has confirmed. We find them within the Quran. I give you an example: the fact that Eve, may Allah subhanahu wa ta'ala's peace be upon her, was created from Adam. We hear that in the Quran in two places. Allah makes mention of it in Surah An-Nisa as well as in Surah Al-Baqarah. So what the Sharia has confirmed, we take it through because Islam has confirmed it.
3. There is the third category, which is the bulk of it. Islam has not spoken about it, neither confirming nor rejecting. With that, we do exactly the same. We will hear it, we will understand it, we will draw a lesson from it, but we do not need it to be Muslims. But if we can use that in order to understand, then be it. At the same time, we neither accept nor reject. So do not reject it, but we say after we mention the story, we say Allah knows best. May Allah subhanahu wa ta'ala grant us understanding.
So, it is not mentioned in the Quran. We spoke about ISAT; Islam has neither rejected nor confirmed. The same applies; they say he was born when Adam was 840 years old. That we got from the ISAT. Then they say that he was a man who was tall, he was very good-looking, he was very calm, he had a full-grown beard, Subhan Allah, and he spoke very, very clearly. When he spoke, he was calm; when he walked, he lowered his gaze and looked on the ground. He was a very collected individual, calm and collected, and he used to ponder and reflect. He used to advise with so much goodness.
So, what does the Quran make mention of this prophet? There are only two verses that we find in the Quran regarding the Prophet Idrees. Firstly, Allah subhanahu wa ta'ala speaks about him in Surah Maryam and makes mention in the book of the Prophet:
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"Idrees, indeed he was very truthful and he was a prophet." So, this now we know confirmed; he was truthful and he was a prophet, the quality of truthfulness. Then Allah subhanahu wa ta'ala says, "Indeed, we raised him to a very high status." We raised him to a very high level. This is what the Quran says in Surah Maryam.
So, if you look at the Mufassirun, they make mention of the meaning of a high status. If I were to ask you, if someone is raised to a high level, what would you say? You would say that spiritually they are elevated. So, the same applies; he was elevated to a very high level by Allah in that he was granted Nua, and he was praised by Allah, and he is mentioned in the Quran. That is a high level. In fact, in another place, Allah subhanahu wa ta'ala says three names together: Idrees, and may Allah's peace be upon them.
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All three of them were very patient. So, this is another quality of Idrees; he was very patient. And Allah says, "And we have granted them from our mercy; we have made them enter into our mercy; we have put them within our mercy." So, that is another quality; Allah has had mercy on them. And Allah subhanahu wa ta'ala says they were all pious people, good people, meaning a pious person.
So, these are the qualities of Idrees that we know, and this is definitely a very high status. However, we have a very interesting narration of the people of the book, which we say Allah knows best, but it's interesting to mention it because most books of Tafsir have made mention of this beautiful incident. They say he was told by Allah subhanahu wa ta'ala that, "Oh Idrees, from those who have followed you, anyone who does good deeds, at the end of the day, you will have all those good deeds doubled for yourself." Now, that is something amazing. This is a status; imagine others do good deeds, and you are getting the reward of it doubled.
So, he was very happy, and he knew that his death was approaching. He had a friend from the angels, and he spoke to this friend. He said, "You know Allah has promised me this reward, and I'd like to amass a lot of reward before I go. So, why don't we speak to the angel of death? Let's see what he has to say." The angel says, "Look, that is a matter that is decreed by Allah subhanahu wa ta'ala; however, there's no harm in trying. Come, you ride on my wing, and let's go."
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Subhan Allah, so he rode on the wing, and he was taken up to the heavens. He crossed the first heaven, he crossed the second heaven, he crossed the third heaven. When he got to the fourth heaven, Allah had instructed the angel of death to take the soul of Idrees on the fourth heaven. The angel of death was following the instruction of Allah but obviously did not know what was about to happen. When he got to the fourth heaven, he saw Idrees there. Amazing! When he saw Idrees there, the question was posed that, "Look, I would like to extend," and so on. He says, "Look, Allah has already instructed me to take your soul away." Is it okay? He says, "Well, if that's the case, it's fine."
So, it is narrated, Allah knows best, that his soul was taken away whilst he was still in the fourth heaven. And sahih alaihi wasallam confirms in an authentic narration that when he went up, he met Idrees in the fourth heaven. So, that is a confirmed narration that we know. It's actually hair-raising, as we say. May Allah subhanahu wa ta'ala grant us understanding. That is as much as we know about the life of Idrees. And this is why some of the Mufassirun say when Allah says he raised him to a high level, He is speaking of literally Allah took him up physically to the top, and then his soul was taken there.
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