Kāba qawsayn, in the Divine command, is a maqām (spiritual station) of proximity among the Names, named after the correspondences between them, such as ibdāʿ (origination), iāda (return), nuzūl (descent), ʿurūj (ascent), activity, and capacity—terms that denote the sphere of existence. This station is the union with the Real (al-Ḥaqq), called ittiṣāl (union), which is attained by the removal of duality known as tamayyuz (differentiation).
Except for the station alluded to by the phrase aw adnā (or nearer), which is described as bayān (clear exposition), there is no station higher than this one. This station, referred to by the phrase aw adnā, is the very essence of the unity of the ayn al-jamʿ (the eye of union) and the essential oneness (aḥadiyya). There, all forms are completely effaced, and the purpose is to remove all notional differentiation and duality through pure fanāʾ (fanāʾ itself). (Kāshānī, 142; Jāmiʿ, 92)
The phrase kāba qawsayn means "two bow-lengths." Because the ḥaqīqa (inner reality) of the Prophet (peace and blessings be upon him) is a barzakh (isthmus) of barzakhs, that is, it consists of unity, balance (iʿtidāl) is manifest in all his states, words, and actions. For in the barzakh, there is perfect balance between ifrāṭ (excess) and tafrīṭ (deficiency). For this reason, he was sent in the sign of Libra and is just. All the prophets, who are his deputies, were sent in the sign of Virgo. Therefore, dryness prevailed among the previous communities, while in this umma, balance prevails in all matters, and the balance of the Prophet's ḥaqīqa has become manifest in everything he was commanded. (Asfār, 32)
"Then he was at a distance of two bow-lengths or nearer" (al-Najm 53:9)—listen to the great secret of the station of two bow-lengths, or even nearer.
The insān al-kāmil (perfect human); after the seyr ilā-llāh (journey to God), when the seyr fi-llāh (journey in God) is realized, and when, by adopting the akhlāq (character) of Allah, this journey is completed in summary fashion—since the completion of the circle of the manifestation of the Names and Attributes depends on the seyr fi-llāh—he becomes worthy and deserving of the manifestation of the Beloved (Maʿshūq) in his own essence. This manifestation occurs without any trace of shadow (ẓill shāʾiba), state, or imagined locus. Indeed, in this manifestation, the Attributes belonging to the Essence of the Beloved are not separated from the Essence. The manifestation of the Essence with its Attributes in the very being of the lover becomes necessary. Thus, the two bows—i.e., the bow of the Attributes and the bow of the Essence—are realized. This is the kāba qawsayn station, the highest station, and it concerns the manifestation of the Origin without any trace of shadow.
kābiliyyat-i awwal (primordial capacity)
When, by Allah's grace, in the true lover, a perfect connection and relation with the Essence of the Beloved is manifested, without any desire for a particular Name or Attribute, then at that moment, by the bounty of Allah's power, Name and Attribute are completely hidden from his sight, and in his thought and witnessing, nothing remains but the Essence. (Maktūbāt, II, 137)
Even if the Attributes exist, it is not possible to witness them. Here, the secret of aw adnā (or nearer) is manifested, and even the trace of the two bows disappears.
When one departs from this lofty station, one first sets foot in the world of creation, even sitting upon the element of earth. Although this pure element is distant from and separated from the world of sanctity (quds), it is nevertheless closer to the world of sanctity than anything else. When we consider descent and fall, we find that the state of proximity (qurb) is the share of the world of creation. Rather, it is the share of the element of earth.
Indeed! When we consider the first point in the direction of ʿurūj (ascent) in the circle, we find the second point as the closest to this direction within the circle. When we consider the direction of descent, we find, as the closest to the first point, the last point that faces and turns toward it. What a great difference there is between the one who turns toward Him and the one who turns away! The second point inclines toward the manifestations of the first point. The last point, however, turns its back on these manifestations and seeks the manifest Essence. How far apart they are! (Maktūbāt, II, 138)
(See also: ittiṣāl)