It was said: He was named Idris due to his extensive study of the Book of Allah, the Mighty and Majestic. His name was Akhnukh, which is not correct, because if it were a diminutive form from studying, it would have only one reason, which is the scientific aspect, so it would be declined. His refusal to decline is evidence of foreignness. Similarly, Iblis is foreign, and it is not from al-iblās as they claim, nor is Yaqub from al-‘aqb, nor is Isra'il from 'Isral as Ibn al-Sakīt claimed. Whoever has not verified and trained in the craft has many such mistakes. It is possible that the meaning of Idris in that language is close to that, so the narrator assumed it was derived from studying. The high place refers to the honor of prophethood and nearness to Allah. Allah revealed to him thirty scrolls. He was the first to write with a pen and to study the science of stars and arithmetic. He was the first to sew clothes and wear them, while they used to wear skins. And from Anas ibn Malik, may Allah be pleased with him, it is reported that he was raised to the fourth heaven. [Reported by al-Tirmidhi from the narration of Shayban from Qatadah from Anas in this way. He said it is a summary of the hadith of Isra that was narrated by Sa'id and Humam from Qatadah from Anas from Malik ibn Sa'sa'ah.] And from Ibn Abbas, may Allah be pleased with both of them: to the sixth heaven. [Reported by al-Tabari and Ibn Mardawayh from the narration of 'Atiyyah from him.] And from al-Hasan, may Allah be pleased with him: to Paradise, there is nothing higher than Paradise. And from al-Nabighah al-Ja'di: when he recited before the Messenger of Allah, blessings and peace be upon him, the poetry that ends with:

'Our glory and radiance have reached the heavens... And we hope for a manifestation above that.'

[There is no good in patience if it does not have... a place and it protects its clarity from being muddied.

And there is no good in ignorance if it does not have... a wise person who, when the matter arises, can issue a judgment.

Our glory and radiance have reached the heavens... And we hope for a manifestation above that.'

To al-Nabighah al-Ja'di, he recited it before the Messenger of Allah, blessings and peace be upon him, and he said: 'To where, O Abu Layla?' He said: 'To Paradise with you, O Messenger of Allah.' He said: 'May Allah not break your mouth.' He lived over two hundred years, and when he lost a tooth, it grew back in its place. Patience is forbearance and intellect. The 'bādira' is the word that arises in a state of anger. Forbearance is likened to water in a figurative manner. Clarity and muddiness: are figurative, and the meaning of ignorance is haste in undertaking serious matters. The 'irād' is to make something come forth. The 'iṣdār' is to make it go out. The meaning is to cause its existence and magnification, and in belittling and nullifying it. It is possible that he likened the difficult matter to an animal that its owner brings to water at one time and takes it back at another, in a figurative manner, and the 'irād' and 'iṣdār' are figurative. It is possible that the subject of 'awrad' is the ignorance, and the subject of 'aṣdar' is the wise person, meaning: if ignorance and courage cause a wrong matter, the wise person returns it and nullifies it. Therefore, it is necessary for forbearance and bravery to come together for a man to be complete. Our glory and radiance are in the nominative as a substitute for the subject of 'reached us.' It is said that they are two objects, so they are in the accusative. Consider what its aspect is, and perhaps they are two hypothetical circumstances, meaning: we have reached the heavens in glory and radiance. Or they are substitutes for the heavens, in that they are likened to it, then it was applied to them and substituted for it, which is more appropriate than being circumstantial. If it were said in the accusative: they are differentiators, it would be reasonable, but it is according to the view of the Kufans who say that it is permissible for it to be known. And when he claimed to have reached the heavens, he built upon what is built upon the tangible, saying: 'And we hope for a manifestation above that.']

The Messenger of Allah, blessings and peace be upon him, said: 'To where, O Abu Layla?' He said: 'To Paradise.' [Reported by al-Bazzar and Abu Na'im and al-Bayhaqi in al-Dala'il from the path of Ya'la ibn al-Ashraf from him, and there is another path in al-Bayhaqi that mentions the poem.]