Hadrat Idrīs ascending to the heavens

Hadrat Idrīs ascending to the heavens
Questions & Answers

Hadrat Idrīs ascending to the heavens

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  • masjidmuhammad
  • Feb 28, 2021

QUESTION:

What are the details concerning Hadrat Idrīs ‛alayhis salām ascending alive to the heavens and dying there?

ANSWER:

Most of the narrations in this regard are Isrā’īlī and weak narrations. We do not find confirmation of this from authentic narrations.

Majma‛ az-Zawā’id states:

عن أم سلمة أن رسول الله صلى الله عليه وسلم قال: إن إدريس عليه السلام كان صديقا
لملك الموت فسأله أن يريه الجنة والنار، فصعد بإدريس…الخ. رواه الطبراني في الأوسط وفيه
.إبراهيم بن عبد الله بن خالد المصيصي وهو متروك

Umm Salamah radiyallāhu ‛anhā narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam said: Idrīs ‛alayhis salām was a friend of the angel of death so he asked him to show him Paradise and the Hell-fire. The angel of death took him up…”

قال الذهبي في المیزان(  1 \ 40 \ 124 ): قلت: هذا رجل كذاب، قال الحاكم: أحاديثه
.موضوعة

Adh-Dhahabī said in al-Mīzān: “This man is a liar.” Hākim said: “His Ahādīth are fabricated.”

قال ابن الجوزي في الضعفاء ( 1 \ 40 \ 80 ): قال ابن حبان: يسرق الحديث ويسويه تدليس
التسوية: هو إسقاط الضعفاء من إسناد الحديث، وهذا شر أنواع التدليس وهو أخو
1.الكذب. ويروي عن الثقات ما ليس من أحاديثهم فيستحق أن يكون من المتروکين

Musannaf Ibn Shaybah:

حدثنا حسين بن علي، عن زائدة، عن مسيرة الأشجعي، عن عكرمة، عن ابن عباس رضي
2.الله عنه قال: سألت كعبا عن رفع إدريس مكانا عليا فقال…الخ

Ibn Kathīr rahimahullāh quotes this narration in his Tafsīr and makes the following observation:

3.هذا من أخبار كعب الأحبار الإسرائيليات وفي بعضه نكارة. والله أعلم

This is one of the Isrā’īlī narrations from Ka‛b al-Ahbār, some of which are questionable.

Al-Bidayah wa an-Nihāyah states:

4.وهذا من الإسرائيليات وفي بعضه نكارة.

Hākim quotes it with references in his Mustadrak and Hāfiz Dhahabī makes the following observation about it:

5.قلت: إسناده مظلم لا تقوم به حجة

Its chain is offensive. It cannot be used as evidence.

The fact of the matter is that details about most of the narrators of this narration are not found in the books of biographies. Other scholars have narrated this incident in their respective books, e.g. Imām Suyūtī in Durr Manthūr, Imām Qurtubī in his Tafsīr, ‛Allāmah Ālūsī in Rūh al-Ma‛ānī, and others in their respective commentaries and they quote several chains of transmission. However, the vast majority are based on Ka‛b al-Ahbār and Ibn Kathīr’s opinion of him has already been quoted, viz. it is an Isrā’īlī narration and there is no consideration of it. As for the narrators apart from Ka‛b al-Ahbār, they are defective and unacceptable. Thus, the narrations relating this incident are under all conditions unsatisfactory and too distant from authenticity.

Furthermore, the words: “We raised him to an elevated place” refer to loftiness in rank and not to raising him to the heavens. There are other places in the Qur’ān where the word “مكان ” is used to demonstrate rank and position. For example:

قال انتم شر مكانا

You are worse in rank.6

اولئك شر مكانا واضل سبيلا

Theirs is an evil state and they are very much astray from the path.7

واصبح الذين تمنوا مكانه بالأمس

In the morning, those who, the day before had coveted his position…8

In all of the above verses, the word “مكان ” is used to demonstrate rank or position.

Yes, there is an authentic Hadīth stating that Rasūlullāh sallallāhu ‛alayhi wa sallam met him on the fourth heaven on the night of Mi‛rāj.

Allāh ta‛ālā knows best.

REFERENCE:

 وللمزيد من البحث أنظر: المجروحين لابن حبان: ا\ 116 ، واللسان: 1 \ 116 ، واللسان: 1 \ 71 \ 192 ،
والضعفاء لابن الجوزي مع التعليق: 1 \ 40 \  80

2. مصنف بن أبي شيبة: 16 \ 553 \ 32544 ، المجلس العلمي
3. تفسير ابن كثير: 3 \ 140 ، سورة مريم: 57
4. البداية والنهاية: 1 \ 112 ، بدء الخلق، ط: الرياض
تلخيص المستدرك: 2 \ 686 \ 3015 ، كتاب التواريخ المتقدمين من الأنبياء والمرسلين، ذكر إدريس النبي
5. عليه السلام، ط: دار ابن حزم

6. Sūrah Yūsuf, 12: 77.
7.Sūrah al-Furqān, 25: 34.
8.Sūrah al-Qasas, 28: 82.

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