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An example is İsmail Hakkı Bursevî's commentary on Fusus al-hikam by Muhyiddin ibn ʻArabi.Idris is mentioned twice in the Quran, viz., here and in Chapter 21, verse 85, where he is mentioned as among those who patiently persevered.In his commentary on the Quranic verses -57, the commentator Ibn Kathir narrated "During the Night Journey, the Prophet passed by him in fourth heaven.In a hadith, Ibn Abbas asked Ka’b what was meant by the part of the verse which says, ”And We raised him to a high station.” Ka’b explained: Allah revealed to Idris: ‘I would raise for you every day the same amount of the deeds of all Adam’s children’ – perhaps meaning of his time only.
Before he received the Revelation, he followed the rules revealed to Prophet Seth, the son of Adam.The first Hermes, comparable to Thoth, was a "civilizing hero", an initiator into the mysteries of the divine science and wisdom that animate the world; he carved the principles of this sacred science in hieroglyphs.The second Hermes, in Babylon, was the initiator of Pythagoras. "A faceless prophet," writes the Islamicist Pierre Lory, "Hermes possesses no concrete or salient characteristics, differing in this regard from most of the major figures of the Bible and the Quran." A common interpretation of the representation of "Trismegistus" as "thrice great" recalls the three characterizations of Idris: as a messenger of god, or a prophet; as a source of wisdom, or hikmet (wisdom from hokmah); and as a king of the world order, or a "sultanate". Due to the linguistic dissimilarities of the name "Idris" with the aforementioned figures, several historians have proposed that this Qur'anic figure is derived from "Andreas", the immortality-achieving cook from the Syriac Alexander romance.Idris is generally accepted to be the same as Enoch.Many of the early Qur'anic commentators, such as Tabari and Al-Baizawi identified Idris with Enoch.