Prophet Idris [Enoch] (Peace be upon him)
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, 56, 57
Idris is one of the grandchildren of Shet. His fifth grandfather is Shet.
The name of Idris (pbuh) in the Torah is Henuh or Uhnuh. He was sent as a prophet after the death of Hz. Shet.
Allah Almighty gave Hz. Idris a book of thirty pages and he read these truths and told his tribe about them; he invited them to guidance. However, most of the people did not obey him; very few of them believed in him.
The name of Idris is mentioned in four places in the Quran. Two of them mention his prophethood, honesty and the lofty degree he was elevated to [1]; the other two verses mention his patience, the mercy and favor he received. [2]
THE PIONEER OF TAILORS
According to a narration,the first person two write with the pen in the world is Hz. Idris. [3]
It is also narrated that he was given the science of deducing decrees from stars (astrology) as a miracle. [4]
It is also stated that people used to wear fur and leather before Idris and that people started to wear clothes sewn by needles during the time of Hz. Idris. [5] Therefore, tailors regard Idris as their pioneer. [6]
PROPHETS ARE LEADERS IN MATERIAL AND SPIRITUAL DEVELOPMENT
In fact, prophets were not sent as guides in the spiritual field only. Their duty is also to guide people regarding material issues. Therefore, those who have certain occupations regard a prophet as their pioneer and master. Sailors and carpenters regard Nuh (Noah), ironmongers Dawud (David), watchmakers Yusuf (Joseph) as their pioneer and master.
Prophets were not given miracles only to prove their prophethood. These miracles also show humanity the ultimate points of material development. The generations that came later worked on those miracles and managed to do things similar to those miracles. For instance:
The miracle of softening iron in his palm given to Dawud (pbuh) taught humanity to melt iron and to mold it. Thus, the foundations of today's technology were laid.
That air was put under the command of the Prophet Sulayman (Solomon) as a miracle led to the invention of vehicles like planes and rockets flying in the air.
The miracle of the Prophet Musa (Moses) about extracting water from the place he hits his stick encouraged man to drill oil and open artesian wells.
The miracle of the Prophet Isa (Jesus) resurrecting the dead and healing patients without drugs shone light on medicine today. It became possible to lengthen life through methods like organ transplantation, artificial heart, artificial kidney, etc. Death has been given the color of life.
The miracle of the Prophet Sulayman having the throne of Balqis brought to his presence at once is something that shows the way to scientists. Teleportation (transferring things from one place to another in a second), which is seen only in films now, is indicated and encouraged by this miracle.
Hz IDRIS IS ELEVATED TO THE SKY
It is not known whether the Prophet Idris died in the world or not.
The scholars who interpreted the following verse said Idris (pbuh) was elevated to the sky: “And We raised him to a lofty station” [7]
Another prophet elevated to the sky like Idris (pbuh) is Hz. Isa (Jesus) (pbuh). Both of them are in the sky and they are still alive.
However, they are not leading a form of life that we can understand. In order to understand the issue, it is necessary to know how many levels (forms) life there are. According to Badiuzzaman, life is not limited to the form in the world life.
There are five levels of life:
First: It is our life, which is very restricted. We cannot live without eating, drinking and breathing.
Second: It is the lives of Khidr and Ilyas. Those who are in that level do not have to eat and drink like us. They can eat and drink when they want to; they can abandon eating when they want to. They are not dependent upon human needs. They can be in more than one place at the same time.
Third: It is the lives of Idris, whom we are talking about now, and Jesus. These two prophets were removed from the requirements of humanity and entered an angelic life. They are present in the sky with their earthly bodies.
The following which is said by some tafsir scholars support this meaning; "There are four prophets who are alive. Two of them are on earth and the other two are on the sky. The ones who are on earth are Hazrat Khidr and Hazrat Ilyas and the ones who are on the sky are Hazrat Idris (Enoch) and Hazret Isa (Jesus). [8]"
Fourth: It is the life of martyrs.
Fifth: It is the luminous life in the grave. [9]
FOOTNOTES
1 Maryam, 56-57
2 al-Anbiya, 85-86
3 Abdul-Wahhab Najjar, Qasasu’l-Anbiya, p. 24.
4 H.B. Çantay, ibid., II, 558, 55, footnote.
5 Allah Almighty clothed animals with natural garments made of hair, fur, etc but He created man naked and made him obliged to wear some artificial clothes and cover himself. The wisdom behind wearing clothes for man is not protection from cold or heat or seeming nice or covering only the private parts. For, if they had been the only reason for covering the body, his body could have been covered with hair, fur, etc and he would have been clothed naturally. Maybe the most important wisdom behind artificial clothing is that it is like a uniform indicating his authority over the other beings and his commandership.
If it had not been the wisdom and the reasons we mentioned above were the wisdom, natural clothing for man would have met the same needs more cheaply and easily and it would be more appropriate for Allah's names of al-Adl (the Just) and al-Hakam (the Judge).
In the Gathering Place, this important wisdom behind artificial clothing will not be present and it will not be necessary to state that man is the commander of other beings; People will be naked there. However, after they are sent to Paradise and Hell, everybody will be clothed in a suitable garment appropriate for the place they will live in. (see Mektûbat, 359-360)
6 Sözler, 237.
7 Maryam, 57.
8 Mehmet Vehbi, Hülasatü’l-Beyan Fi Tefsiril-Kur’an, VIII, 3234.
9 For details, see Mektubat, 5-6
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