Further reading: Gerald R. Hawting, The Idea of Idola-
try and the Emergence of Islam: From Polemic to His-
tory (New York: Cambridge University Press, 1999);
Hisham ibn al-Kalbi, The Book of Idols: Being a Transla-
tion from the Arabic of the Kitab al-asnam. Translated
by Nabih A. Faris (1952. Reprint, Princeton, N.J.:
Princeton University Press, 1972); Elizabeth Sirriyeh,
“Modern Muslim Interpretations of shirk.” Religion 20
(1990): 139–159; Muhammad I. H. Surty, The Quranic
Concept of al-shirk (Polytheism) (London: Ta Ha Pub-
lishers, 1982); Alford T. Welch, “Allah and Other
Supernatural Beings: The Emergence of the Quranic
Doctrine of tawhid.” Journal of the American Academy
of Religion, Thematic Issue: Studies in Quran and Tafsir
47, no. 4 (1979): 733–753.
Idris
Islamic prophet, usually identified with the
biblical Enoch
Idris is an unusual prophet briefly mentioned
twice in the q
Uran
(Q 19:56–57; 21:85–86),
where he is described as trustworthy and patient.
The Quran adds that God had “raised him up to
a high place” (Q 19:57), a statement that most
Muslim commentators believe meant that God let
him enter
paradise
without first dying. This made
him a unique human being. Even his name is an
unusual one; it probably originated as a term in
ancient Hebrew for “interpreter” (doresh) of the
K 344
Idris
t
orah
. This is an early Jewish reference to Enoch,
who is mentioned in the Bible as a descendant of
a
dam
and an ancestor of Noah who had “walked
with God.” Likewise, Islamic tradition regards
Idris as a prophet who lived between the time of
Adam and Noah. Eighth-century Muslim sources
explicitly mention that Idris’s true name is Enoch
and that he is called Idris in Arabic because of his
devotion to the study (dars) of the sacred books
of his ancestors Adam and Seth (a son of Adam).
In the line of legendary prophets who preceded
m
Uhammad
(d. 632), he is credited with being the
first person to write with a pen, to sew clothes,
and to study astronomy. According to one prophet
story, Idris’s great piety attracted the attention
of the angel of death, who visited him for three
days in his human form and then rewarded him
with a tour of heaven, hell, and the gardens of
paradise. Muhammad is said to have met Idris in
the fourth heaven during his n
ight
J
oUrney
and
a
scent
. Sufi masters such as r
Uzbihan
b
aqli
(d.
1209) and m
Uhyi
al
-d
in
i
bn
al
-a
rabi
(d. 1240)
also mention that they encountered him in their
visionary journeys.
See also J
Udaism
and
i
slam
;
prophets
and
prophecy
.
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