Prophet Idris (إدريس) — Complete Story in the Quran

After his truthfulness and prophethood are named, comes the statement that Allah raised Idris to a high place. His elevation is attributed to Allah. The verse does not describe its course.

Another preserved perspective opens in the account of Muhammad’s ﷺ ascent. He travels with Jibril. After the preceding heavens they reach the fourth; entry is again requested and the companion’s identity is asked. Muhammad ﷺ then reports meeting Idris.

He greets him. Idris answers with a welcome: “Welcome, brother and prophet.”

The scene is brief, but it contains an actual encounter and recorded words. Idris is not only a name remembered by later people. In this account he receives Muhammad ﷺ with a welcome that explicitly names his prophethood.

Two different affirmations now stand together: the Quran confirms Idris’s elevation; the hadith reports Muhammad’s ﷺ meeting with him in the fourth heaven. The travel account does not tell when or how Idris arrived there, and does not identify the precise event in the Quranic verse with an imagined journey.

What both sources preserve carries the portrait forward: Idris is honoured by Allah and present in the recorded encounter through a peaceful welcome.

Another passage names Idris with Ismail and Dhu al-Kifl. Their names stand together in one verse, and patience is affirmed of them all.

The perspective shifts. After truthfulness, prophethood and elevation, steadfastness is now confirmed. The portrait gains another clear line without a new life event being narrated.

The grouping does not describe a shared journey. It joins their names through the same honour. Idris belongs among the patient.

The passage then moves beyond a quality. The following verse leads into Allah’s mercy.

Allah admitted those named into His mercy. They were among the righteous. The second verse adds righteousness and Allah’s favour to patience.

Several confirmed affirmations now meet in Idris’s portrait. He is truthful, a prophet, elevated by Allah, patient and righteous. None of these honours depends on the number of events narrated about him.

The short passage preserves both the people and the gift: they are remembered by name, and their admission into Allah’s mercy is explicitly affirmed.

Surah Maryam names several prophets and then gathers the shared testimony. Allah favoured them. The verse remembers descendants of Adam, people from the line carried with Nuh, descendants of Ibrahim and Israil, and those Allah guided and chose.

Their response to revelation is then described: when the verses of the Most Merciful are recited to them, they fall in prostration and tears.

Idris stands within the preceding company of names. The collective testimony is not an additional, separately dated scene from his life. It places the remembrance of these prophets under the sign of their turning towards Allah.

His portrait therefore ends not with elevated standing alone. It ends among those favoured whose answer to the verses is prostration and tears.