﴿So He inspired﴾ meaning He cast a secret from the words of Allah due to this closeness. He followed it with His saying: ﴿to His servant﴾ meaning the servant of Allah. The omission of it without prior mention is clear for what is known from what has preceded at the end of Surah Ash-Shura that the words of Allah are revealed through a messenger who conveys by His permission, glorified and exalted is He. The context suits the omission because the speech is the hidden revelation. He expressed by distance indicating that no one was deserving of this great matter other than Him, for He has never worshipped anyone other than Allah. Everyone who opposed Him engaged in worship of others in general. Thus, he was the most deserving of creation of this description, even though he was worshipping Allah in the Cave of Hira and elsewhere. This status - and Allah knows best - was at this estimation at the beginning of the revelation when it was at Hira, and he was terrified from it ﷺ, returning with his heart racing. He said: 'Wrap me up, wrap me up.' He indicated the greatness of what was revealed by saying: ﴿What He inspired﴾ meaning He is exalted beyond description, so He summarized for him what He detailed for him afterward. This is what has been mentioned as an interpretation of the pronouns in the expressions, and although the omission in all actions does not escape from ambiguity and difficulty, it is possible due to the potential of the pronouns for what suits them from the apparent meanings that the pronoun of 'drew near' and what follows it is for Allah, the Exalted. Then it becomes clear in 'His servant' as has preceded in this regard, making it for Him, glorified is He, because it is not permissible for anyone else. Al-Bukhari narrated in the chapter of Tawhid in the section of ﴿And Allah spoke to Musa, a speaking﴾ [An-Nisa: 164] from Anas, may Allah be pleased with him, in the story of the Isra of the Messenger of Allah ﷺ from the Mosque of the Kaaba that three men came to him before he was inspired while he was sleeping in the Sacred Mosque. The first of them said: 'Which of them is he?' The middle one said: 'He is the best of them.' The last one said: 'Take the best of them.' And that was the night. He did not see them until they came to him another night while his heart sees and his eyes sleep but his heart does not sleep. Likewise, the prophets' eyes sleep but their hearts do not sleep. They did not speak to him until they carried him and placed him by the well of Zamzam. Gabriel, peace be upon him, took charge of him and split from his throat to his chest until he finished with his heart and his insides. He washed it with Zamzam water by his hand until he purified his insides. Then he brought a basin of gold in which there was light from gold, filled with faith and wisdom, and filled his chest and his throat - meaning the veins of his throat. Then he closed it and ascended with him to the lowest heaven. He knocked on a door from its doors and the inhabitants of the heavens called out to him: 'Who is this?' He said: 'Gabriel.' They said: 'And who is with you?' He said: 'With me is Muhammad.' They said: 'And he has been sent to him?' He said: 'Yes.' They said: 'Then welcome to him and greetings.' Then he mentioned his ascension to the seven heavens and that when he reached the seventh heaven, he was raised above that which only Allah knows until he came to the Lote Tree of the Ultimate Boundary. The Mighty, the Lord of Glory drew near to him, so he descended from it until he was two bows' length or closer. So He inspired him in what Allah inspires him, fifty prayers - and he mentioned the consultation of Musa, peace be upon him, in asking for reduction until it became five, each one being worth ten. The Mighty, the Lord of Glory drew near in this regard, and He is the Lord of Glory.' And it is in the utmost beauty when you combine it with what comes in this regard reported from Ja'far As-Sadiq, may Allah be pleased with him, so the meaning is that when he ﷺ reached the highest horizon, he reached a limit beyond which no creature could ascend. The Creator, glorified is He, descended for him. Therefore, He expressed it with 'then' meaning that He, glorified is He, descended for him in a descent that cannot be comprehended in its rank of elevation and greatness. Then He descended, then He descended.

And when the expression perhaps misled to something that is not befitting, he negated it, blessings and peace be upon him, by what is in the narration of specifying the expression with the name of the Compeller. It is known that he brought it close in a manner befitting him. He called that proximity. So, proximity and descending are a representation of what has reached from Him, glorified and exalted is He, to His servant Muhammad, blessings and peace be upon him, with utmost ease, comfort, and gentleness, while being connected to the sacred presences. The expression of descending is to convey the meaning of exaltation, just as he alluded to by the descent every night to the lowest heaven in response to the supplication by opening the doors of the heaven, as we narrated in the part of Al-Ayashi from the hadith of Uthman ibn Abi al-As, may Allah be pleased with him. This is a representation of what we know of the state of kings, in that one of them may descend from his throne closer to his special ones, and the opening of his door is closer to those who are near him. The more he descends a degree, the more the permission becomes general until it reaches the general permission for all people. This is the knowledge of the addressed ones that this is by way of representation for those who need these degrees. As for the one who is free from all things, for Him, glorified and exalted is He, is the highest example, and nothing resembles Him, nor does He resemble anything. In the "Quran of Fajr" from Surah Al-Isra, there is further clarification regarding this. And Al-Qadi Iyad said in Al-Shifa that its essence is that those pronouns refer to the Prophet, blessings and peace be upon him. He said: Ja'far ibn Muhammad - meaning Al-Sadiq ibn Al-Baqir - said: "His Lord drew near to him until he was as close as two bows' lengths." He also said: The quality of proximity was cut off. Do you not see how Gabriel, peace be upon him, was prevented from his proximity, while Muhammad, blessings and peace be upon him, drew near to what was instilled in his heart of knowledge and faith, and he descended with the tranquility of his heart to what brought him close, and doubt and suspicion were removed from his heart? Ja'far also said: And the proximity to Allah, the Exalted, has no limit, and to the servants, there are limits.

At that time, the meaning of "Istawa" is for him ﷺ. The meaning is that it resulted from the teaching of Jibril to him his Istawa - that is, the balance of his knowledge - to a degree that no one else among creation has reached in knowledge and acquisition of dominion and sovereignty. The state is that he is in the highest horizon on the night of Isra, and his descent is a metaphor for his reaching due to a great cause that carries the reason for the descent. He expressed it in a way that is apparent in descending from a height while not separating from it, so as not to imply that the aspect of elevation is specific to Him, glorified and exalted is He, without the remaining aspects. From this is the saying, "The closest that a servant can be to his Lord is while he is prostrating." It was also said in the reference of "Do not prefer me over Yunus ibn Mattah." Among the great beauties is that the 'A' of "Tadalla" is transformed from a 'Ya' in this context instead of a 'Lam', so it becomes from the meaning of tenderness, which is the expansion and reliance on love. It is said: "Tadallala 'alayh", meaning he expanded and relied on his love, so he excessively showed it to him. His ﷺ expansion in that state is an excess of his many questions and his intercession for his nation. Thus, it became evident to the world of testimony that he is the most merciful of creation, as was known in the world of the unseen. This resulted in an increase in his closeness until he was two bows' length or closer. The expression of this speech in these pronouns that carry these meanings without an apparent indication of what is intended is suitable for that state, for it was a state of the unseen, concealment, and covering. Knowledge in it was vast, and the flow of the pronouns in this way increases the potential meanings of the speech, so knowledge expands while there is no aspect in it that leads to confusion in religion, nor awkwardness in meaning, nor structure, nor room for knowledge - and Allah knows best.