ثُمَّ دَنا فَتَدَلّىٰ
Then he drew nearer and nearer.
EXEGESIS
Danā comes from dunuww, meaning closeness.
Tadallā is from the infinitive tadallī, meaning to be attached to something, but is also used to imply being very close to something.
Both words have the meaning of coming closer, as danā means to draw near and tadallā means to come very close.
EXPOSITION
Gabriel appeared in his true form to the Prophet and then drew closer to the Prophet, meaning he came down from the highest horizon after the Prophet had come out from the cave of Ḥirāʾ. Perhaps the usage of two synonymous words – danā and tadallā – is meant to indicate both spiritual and physical closeness, that as Gabriel drew physically closer – by taking the form of a man – he also drew spiritually closer to the Prophet in order to reveal to him whatever He revealed.
Those who have considered the pronouns here to be referring to God have naturally not claimed a physical movement, but rather that it means the closeness of God’s mercy and the clarity of knowledge (see, for example, the commentary on verse 89:22). Alternatively, if the pronouns are thought to be referring to the Prophet, it would mean the Prophet drew nearer to God.
This latter understanding is referred to in some narrations, such as the one from Yūnus ibn ʿAbd al-Raḥmān, that he asked Imam al-Kāẓim (a): ‘Why did He take His Prophet up to heaven and from there to the Lote Tree of the ultimate boundary, and from there to the curtains of light, and talk to him there and discuss with him privately? While we know that God is not to be described as having a place?’ The Imam said: ‘God is not to be described as having a place nor does time course for Him. However, He – mighty and glorious – wished to honour His angels and the dwellers of heaven by having him in their presence and to distinguish them by allowing them to see him. He showed him the wonders of His might, of which he then informed others after descending. None of this is like what the anthropomorphists (mushabbihūn) have claimed; He is exalted and far above what they describe.’
See also the narrations mentioned under the commentary of verse 11. There is also a narration from Thābit ibn Dīnār, that he asked Imam al-Sajjād (a): ‘Can God – mighty and glorious – be described as having a place?’ The Imam replied: ‘God is exalted above that.’ I said: ‘Why did He then take His Prophet, Muhammad, up to heaven [during the Night of Ascension]?’ He said: ‘So He might show him the kingdom (malakūt) of the heavens and the wonders He has made and the exotic things He has created.’ I said: ‘What about His word, Then he drew nearer and nearer, until he was within two bows’ length or even nearer?’ ‘This is when the Messenger of God drew closer to the curtains of light and saw the kingdom of heaven, then he drew closer and looked under him to the kingdom of earth until it seemed as if he was closer to the earth than two bows’ length or even nearer.’
Though the first narration does not refer to this verse explicitly (and is not in contradiction to what we concluded earlier), the second one does. There are many like it reported in various sources from the Ahl al-Bayt that claim this verse was about the Prophet coming close to God. The one who wishes to accept these narrations would then have to conclude that the pronouns in these verses would all refer to the Prophet and interpret the verses accordingly.
REVIEW OF TAFSĪR LITERATURE
Ṭabrisī adds that it has been said that witnessing Gabriel in his true form was too much for the Prophet to bear and he fell down fainting, after which Gabriel approached him in the form of a man.
[1] Mizan, 19/28.
[2] Mizan, 19/28.
[3] Tibyan, 9/423.
[4] Tabrisi, 9/262. See also Jalalayn, p. 529.
[5] Tibyan, 9/423; Tabrisi, 9/262; Razi, 28/239; Qurtubi, 17/88; Muhit, 10/11.
[6] Nemuneh, 22/489.
[7] Mizan, 19/28.
[8] Ilal, 1/132.
[9] Ilal, 1/131-132; Nur, 5/149.
[10] For some of these see Nur, 5/148-152; Nemuneh, 22/489-490.
[11] Tabrisi, 9/262. See also Jalalayn, p. 529.