to the place on the near side of the two barriers, while the two barriers are the terms to which the adverb is annexed. Their being on the near side of the barriers is relative to Dhū al-Qarnayn, who found them there: he found them nearer and closer to him, while the barriers were farther away. What is nearer to him is more likely to be visible and manifest, while what is farther away is more likely to be screened and concealed. This is ordinarily the case with physical objects nearer to us or farther from us.

Had someone come from the direction of the barrier, he would have said, “I found these people on the near side of Dhū al-Qarnayn.” Thus, when something lies between two people, one says, “This is on the near side of you,” and the other says, “This is on the near side of you.” Both speak truthfully. Likewise, if a wall, river, or sea lay between them, the people on one side would say to those on the other, “This is on the near side of you,” and the others would say the same. Similarly, the people on either side say of those on the other, “They are beyond this wall, behind it,” since directions are relative and relational.

Likewise, Allah Most High says:

“And below these two are two other gardens {62}” [al-Rahmān 62].

These two are below those two, and the first two are above these, while these two are nearer to us. Thus, this expression has come to convey nearness and remoteness in one respect, and concealment and hiddenness in another.

Accordingly, his words, “You are the Hidden, and there is nothing nearer than You,” deny that anything is nearer than Him, just as they deny that anything is above Him. If anything were supposed to be above Him, it would be more perfect than He in being exalted and manifest, for this is characteristic of the Manifest. If anything were nearer than Him, it would be more perfect than He in nearness and concealment, for this is characteristic of the Hidden. This accords with his words, “You