فَكانَ قابَ قَوسَينِ أَو أَدنىٰ

Until he was within two bows’ length or even nearer.

EXEGESIS

Qawsayn (two bows) is the dual of qaws, which refers to a bow.^{‎[1]Raghib, p. 687.} It is said qāb (length) refers to what is between the handle or grip of a bow and its tip or end. Every bow hence has two qābs.^{‎[2]Zubaydi, 8/430. That is why some have said that the statement actually means qābay qaws (the two curves of the bow) but the expression has been inverted (Qurtubi, 17/90). This has been criticised that since they would both mean the same thing there would be no reason for inverting it (Mizan, 19/29). This is not entirely accurate as qābay qaws should mean one bow’s length (Nemuneh, 22/486), whilst qāba qawsayn should mean the length of two bows. In any case such differences are inconsequential.} For usage as a measurement it is often combined with a word such as qāb, qīb, qīd, or qād, all of which would mean ‘the amount of qawsayn’.^{‎[3]Tabrisi, 9/262; Tabari, 27/26; Zubaydi, 2/345.} It has also said to mean a cubit,^{‎[4]Tabrisi, 9/262; Tabari, 27/27; Qurtubi, 17/91.} or even half a finger’s length.^{‎[5]Tabari, 27/27.}

In any case, no matter the specific distance, it is clear that Gabriel descended from the highest horizon to come close to the Prophet in order to give the revelation that is described in the next verse.

The expression or (aw) in the verse has the meaning of rather (bal), as in the verse, We sent him to a [community of] hundred thousand or (aw) more (37:147).^{‎[6]Tibyan, 9/423; Muhit, 10/11.}

EXPOSITION

There is a usage of rhythmic consonance here danā – tadallā – adnā, and qāb – qawsayn, and this is combined with the melodic assonance of the a sound. This creates a dramatic effect which helps accentuate the intense atmosphere of the verses. It is meant to convey a sense of significance and awe to the events being described.

Rāzī has a beautiful explanation for why two bows’ length is used in this verse instead of the singular. He says that while the Prophet and Gabriel were united in their closeness to God, they were still divided by their natures. Even though the Prophet had overcome his base desires and instincts of lust, anger, ignorance, and other such things, he was still a human being; and even though Gabriel had abandoned his true form, which was difficult to behold, and had taken the form of a man to come closer to the Prophet, they were still separated by the fact that they were from two different realms; the only space and distance left between them was their two inescapable realities.^{‎[7]Razi, 28/240.}

On the other hand, as previously mentioned, if the pronouns are considered to refer to the Prophet then this should mean that he drew closer to God, albeit not physically, but spiritually and in knowledge.

[1] Raghib, p. 687.
[2] Zubaydi, 8/430. That is why some have said that the statement actually means qābay qaws (the two curves of the bow) but the expression has been inverted (Qurtubi, 17/90). This has been criticised that since they would both mean the same thing there would be no reason for inverting it (Mizan, 19/29). This is not entirely accurate as qābay qaws should mean one bow’s length (Nemuneh, 22/486), whilst qāba qawsayn should mean the length of two bows. In any case such differences are inconsequential.
[3] Tabrisi, 9/262; Tabari, 27/26; Zubaydi, 2/345.
[4] Tabrisi, 9/262; Tabari, 27/27; Qurtubi, 17/91.
[5] Tabari, 27/27.
[6] Tibyan, 9/423; Muhit, 10/11.
[7] Razi, 28/240.