Tafsir of Yusuf 12:111

(Indeed, there was in their stories) — that is, the stories of the prophets, peace be upon them, and their nations. It has been said: the stories of Joseph, his father, and his brothers, peace be upon them; this is narrated from Mujahid. It has also been said: the stories of both these and those. The word qasas (stories) is a verbal noun used in the sense of the passive participle. Al-Zamakhshari favored the first view based on the recitation of Ahmad ibn Jubayr al-Antaki from al-Kisa’i, and ‘Abd al-Warith from Abu ‘Amr: (qisasihim) with a kasrah on the qaf, as the plural of qissah (a story). This was refuted by the fact that the story of Joseph, his father, and his brothers consists of various stories and accounts. Furthermore, the plural is sometimes used for the singular. To this, it is said that while this is true, it is contrary to what is immediately understood and customary, for in such a case one would say qissah, not qisas. Ibn ‘Atiyyah restricted himself to the third view, which is evident in his choice.

(A lesson for those of understanding) — that is, for those possessed of intellects cleansed of illusions arising from habit and sensory perception. The essence of lubb (core/intellect) is that which is pure from a thing; then it was applied to the purified intellect. Thus, every lubb is an intellect, but not every intellect is a lubb. Many have said that the lubb is the intellect absolutely, named as such because it is the purest of the powers within a human. It does not appear in the Qur’an except in the plural. A ‘ibrah (lesson), as al-Raghib said, is the state through which one reaches knowledge of what is not witnessed from the knowledge of what is witnessed. In al-Bahr, it is stated that it is the indication through which one crosses over to knowledge.

(Was not) — that is, the Qur’an, which is indicated by what preceded with a clear indication. Abu Hayyan suggested that the pronoun refers back to the qasas (stories) mentioned earlier. Some chose the first view because it holds true for both recitations, unlike the return to the former, which does not fit the recitation of qisas with a kasrah on the qaf, because it would necessitate the feminization of the pronoun. Some permitted its return to al-qisas in that reading, and to it (the pronoun) within the kasrah-vowelled word in the other reading, and similarly to the kasrah-vowelled word itself; the masculine pronoun is used in consideration of the predicate. It is as you see.

(A fabrication) — that is, something invented. (But it is a confirmation of what is before it) — of the heavenly scriptures — (and a detailed explanation) — that is, a clarification — (of everything) — it is said: of what is needed in religion, for no religious matter exists but that it relies upon the Qur’an, either essentially or derivatively. Ibn al-Kamal said that "everything" is for multiplication and glorification, not for encompassment and generalization, as in His saying, “And she was given of everything.” He who did not grasp this felt the need to restrict "everything" to what relates to religion, then forced himself in his explanation by saying: "for no religious matter, etc.," not realizing that the wording of the explanation does not tolerate this interpretation. This was refuted by stating that whenever it is possible to interpret the word "everything" as a true generalization, it should not be interpreted otherwise; and restriction is something acceptable, even though he himself committed that in the interpretation of His saying, “And a detailed explanation of everything.” The claim that the wording of the explanation does not tolerate that interpretation is subject to objection. Some people interpreted "everything" as an absolute generalization without restriction, holding that the Qur’an clarifies everything concerning the affairs of religion, the world, and other things that Allah the Exalted willed, but the ranks of clarification differ according to the differences of those who possess knowledge. This is not far-fetched for those who have a heart or listen while being present. It is said: the meaning is the detailed explanation of everything that occurred for Joseph, his father, and his brothers, peace be upon them, that is of importance, which is built upon the pronoun in kana referring to qisasihim.

(And a guidance) — from misguidance — (and a mercy) — by which the good of both abodes is attained — (for a people who believe) — they believe with a true belief, and they were singled out for mention because they are the ones who benefit from it. Tasdiq (confirmation) is in the accusative case as the predicate of kana (which is elided), meaning: "but there was a confirmation..." The predication of a verbal noun is a matter that is not hidden. Humran ibn A'yan and ‘Isa of Kufa (as mentioned by the author of al-Lawami’) and ‘Isa al-Thaqafi (as mentioned by Ibn ‘Atiyyah) read tasdiq in the nominative, as well as what was conjoined to it, on the premise of "but it is a confirmation." Such nominative and accusative forms have been heard from the Arabs in such constructions; among them is the saying of Dhu al-Rummah: "My wealth was not from an inheritance I inherited, nor was it blood money, nor sinful gain; but rather a gift from Allah..." for it is narrated with both the accusative and nominative of 'ata'. This, and Allah the Exalted is the Guide to the straight path.

The Almighty said: (We relate unto you the best of stories) — which is the account of what transpired with Joseph, peace be upon him, his father, and his brothers. This is the "best of stories" because it contains the mention of the lover and the beloved, which is something that brings comfort to the souls, or because it contains the manifestation of the truths of the lovers’ love, the purity of the gnostics’ secrets, the warning regarding the good ends of the truthful, the exhortation to follow the path of those who rely upon Allah, the emulation of the asceticism of the ascetics, the indication of cutting off everything except Allah the Exalted and relying upon Him when adversities descend, the revealing of the states of the traitors, the ugliness of the ways of the liars, the trial of the elite with various types of hardships, and their replacement with various types of kindness and grace, along with the mention of what indicates the politics of kings and their state with their subjects, and so on. It is said: because it is free from commands and prohibitions, the hearing of which might occupy the heart.

(When Joseph said to his father: "O my father, indeed I saw eleven stars and the sun and the moon, I saw them prostrating to me") — these are the first beginnings of unveilings (kushuf). They have mentioned that the states of those who receive unveilings begin with dreams; if the state strengthens, the vision becomes an unveiling. It is said that he, peace be upon him, was led along a path similar to that of the Messenger of Allah, may Allah bless him and grant him peace; he began with the truthful vision, just as the Messenger of Allah, may Allah bless him and grant him peace, began. He would see no vision but that it was like the breaking of the dawn. Then, seclusion became beloved to him, as indicated by his saying: “My Lord, the prison is more beloved to me,” just as it became beloved to the Messenger of Allah, may Allah bless him and grant him peace, who would worship in the cave of Hira for many nights. Therein is the point that the mention of the prison was after the bestowal of prophethood, so contemplate this. Some of the great scholars mentioned that Joseph, peace be upon him, was the second Adam because of the vestment of Lordship upon him, just as it was upon Adam, peace be upon him. He is the manifestation of the Truth to the creation, if they only knew. When the angels saw what they saw from Adam, they prostrated to him, and here the sun, the moon, and the numbered stars prostrated to Joseph—those stars being his parents and brothers, who, based on the view of their prophethood, are better than the angels, peace be upon them. There is no wonder in this, as they prostrated to one from whose face the holy lights and the glorious rays shone. If they heard what I heard of his story, they would have fallen down for his glory in bowing and prostration.

It is sometimes said: When Abraham, peace be upon him, saw in the cheek of the star, the spot of the moon, and the lines of the forehead of the sun the signs of temporal events, he turned his face away from them toward the court of Eternity, which is sanctified from change and protected from what necessitates deficiency, saying: “I am innocent of that which you associate.” Allah the Exalted made the sun and moon prostrate, and instead of the stars, He made stars for some of his sons, to glorify his affair and as an exaggeration in the sanctification of the majesty of Greatness. As the innocence was deferred to the third, the command of prostration was deferred to the third of the sons. The purpose of this is only to clarify some of the secrets of specifying what was mentioned with the showing, with the possibility that there was something there suitable to be his vision, prostrating to him, interpreted as the prostration of his parents and brothers to him, peace be upon them, in the world of imagery. So contemplate.

(He said: "O my little son, do not relate your vision to your brothers") — therein is an indication of some of the manners of the disciples, for they have said: it is not appropriate for them to reveal the secret of the unveiling except to their masters, lest they fall into a trap and be held hostage by the eyes of jealousy. If they reveal the secret, their blood is lawful, and likewise, the blood of those who reveal secrets is lawful.

(Lest they contrive a plot against you) — this is from the summarized inspirations, which are warnings and tidings. It is possible that he, peace be upon him, knew that from the vision. Some said: Jacob plotted for Joseph, peace be upon them, at that time out of fear for him, so he was entrusted to his own plotting, and what happened, happened. If he had left the plotting and returned to submission, he would have been protected.

(Indeed, in Joseph and his brothers were signs for the seekers) — such as the radiance of the light of the Truth from his face, the manifestation of the knowledge of the Unseen from his side, the abundance of generosity in his actions, the good end of patience in his consequence, the evil state of the envious, the fact that what Allah the Exalted has concluded cannot be undone, and so on. Some said: Among the signs in Joseph, peace be upon him, is that he is an argument against everyone whom Allah the Exalted has perfected in his creation, that he should not disfigure it with his disobedience. He who does not guard the bounty of Allah and disobeys is most like a whitewashed latrine or silver-plated dung. Ibn ‘Ata said: Among the signs is that no sorrowful believer who hears this story will hear it without feeling comforted and having what is in him relieved.

(And they came to their father in the evening weeping) — it is said: that was a weeping of joy at their achieving their objective, but they showed it as a weeping of sadness to justify their apology in the darkness, or to deceive their father and make him imagine that it was real weeping, not a feigned one. For if they had come in the forenoon, they would have been exposed.

(So patience is fitting) — which is the stillness of the heart toward the decrees of destiny, secretly and openly. Yahya ibn Mu‘adh said: Fitting patience is to receive the affliction with a spacious heart and a cheerful face. Al-Tirmidhi said: It is for the servant to surrender his reins to his Master and hand himself over to Him with the reality of knowledge. When one of His decrees comes, he remains steadfast, submitting, without showing agitation at its arrival, nor seeing in it something to be grieved about.

(He said: "O my glad tidings! Here is a boy!") — Ja‘far said: Allah the Exalted had a secret in Joseph, peace be upon him, so He covered from them the place of His secret. If the truth of what was deposited in that full moon rising from the Zodiac of their buckets had been revealed to the caravan, their caller would not have been content with that, nor would they have taken him as merchandise. This is why, when some of the matter was revealed to the women, they said: “This is not a human; this is but a noble angel.” And because of their ignorance of what was deposited in him of the treasuries of the Unseen, they sold him for a paltry price, which is the meaning of His saying, “And they sold him for a paltry price.” Al-Junayd, may his secret be sanctified, said: Everything that falls under counting and enumeration is paltry, even if it were all that is in the two realms. So let not your share from your Lord be the paltry one, such that you lean toward it and are satisfied with it instead of your Lord, the Almighty. Ibn ‘Ata said: That the brothers of Joseph sold a soul upon which sale cannot fall is no more astonishing than your selling your own soul for the lowest desire after you had sold it to your Lord for the most abundant price. Allah the Exalted said: “Indeed, Allah has purchased from the believers...” The sale of what was previously sold is void; his enemies sold Joseph, and you are selling yourself to your enemies.

(And the one from Egypt who bought him said to his wife: "Make his stay honorable") — it is said: do not look at him with the look of desire, for his face is a mirror in which the Truth is manifested in the world; or do not look at him with the look of servitude, but look at him with the look of knowledge so that you may see in him the lights of Lordship; or place his love in your heart, not in your soul, for the heart is the place of knowledge and obedience, and the soul is the place of temptation and desire. (Perhaps he will benefit us) — it is said: by teaching us the stations of the truthful and the ranks of the spiritual ones, and by the blessing of his company, bringing us to the witnessing of the Lord of the worlds. Others said: He intended the goodness of his company in the world, that perhaps he might intercede for us in the Hereafter.

(And she, in whose house he was, sought to seduce him) — because love overcame her — (and she closed the doors) — she cut off the causes and gathered all her concern toward him, or she closed the doors of the house for jealousy that anyone might see their secrets. (And he surely desired her) — Ibn ‘Ata said: he desired with the desire of instinct. (And she desired him) — he desired with the desire of restraint from what she desired, by striking or similar. (If he had not seen the proof of his Lord) — which is the divine admonisher in his heart. (Thus, that We may divert from him evil) — and the vile thoughts — (and immorality) — the ugly deeds. It is said: the proof is that he witnessed nothing at that time except the Truth, the Almighty. It is also said: it is witnessing his father, Jacob, peace be upon him, biting his index finger; and some of our noble masters made this one of the evidences that the rabitah (connection) known to our masters, the Naqshbandis, has a firm origin—though, assuming its validity, it is light-years away from that.

(And they raced to the door) — fleeing from the place of danger. It is said: if he had fled to Allah the Exalted, it would have sufficed him, and what afflicted him after that would not have reached him. (And they found her master at the door. She said: "What is the penalty for one who intends evil for your family?") — she denied the sin for herself because she knew at that time that if she revealed the truth, she would be killed and deprived of the sweetness of Joseph’s love and looking at his face. She alluded by attributing the sin to him, because she knew that he, peace be upon him, would not remain in misery, and no one can harm him because his face is a stealer of hearts and a bringer of spirits. Ibn ‘Ata said: She had not yet been drowned in his love at that time, so she did not tell the truth and preferred herself over him. This is why, when she was drowned in love, she preferred his soul over her own, saying: “Now the truth has become manifest...” Then he, peace be upon him, could not, after her accusing him, do otherwise than defend the court of Prophethood, which is the great trust of Allah the Exalted, so he said: “She is the one who sought to seduce me from myself.” Otherwise, what is fitting for the station of generosity is silence regarding her answer, lest she be exposed.

(Indeed, your plot is great) — the greatness of their plot is because when they are afflicted with love, they show what brings the heart such that even Iblis is unable to do it, with the help of nature toward leaning toward them, and the strength of the affinity between men and them, as the Almighty’s saying indicates: “He created you from a single soul and created from it its mate.” There is no trial in the world more harmful to men than women.

(He has impassioned her with love) — Al-Junayd, may his secret be sanctified, said: Passion is that the lover does not see cruelty from the beloved as cruelty, but sees it as justice from him and faithfulness.

(Indeed, we see her in clear error) — Ibn ‘Ata said: in a disturbing love.

(And when they saw him, they greatly honored him) — they magnified him when they saw the light of awe on his face — (and cut their hands) — due to their being drowned in his greatness and majesty. Perhaps there was revealed to them what was not revealed to Zulaykha. Al-Junayd said: They were dazed by Joseph and bewildered until they cut their hands and did not feel the pain. This is the overcoming of the witnessing of a creature by another creature; how then of one who is honored by witnessing the Truth? It should not be denied of him if he changes and what transpired transpires. Greater than Joseph, peace be upon him, in this regard, according to those with sound sight, is the Muhammadan Light, ignited from the Divine Light and radiating in the niche of the Seal of Messengers, may Allah bless him and grant him peace; for he is, by my life, the Father of Lights, and the light of Joseph, compared to his light, may Allah bless him and grant him peace, is but a star to the sun of the day.

(They said: "This is not a human; this is but a noble angel") — they said that out of glorification of him, peace be upon him, that he should not be of the human species. Muhammad ibn ‘Ali, may Allah be pleased with them both, said: They meant "This is not worthy of being called to intimacy, rather one like him should be honored and purified from places of suspicion." The former is more in agreement with her saying: “So that is the one concerning whom you blamed me.” She meant that if he had been empowered, he would not have fallen into her snare. How can one be blamed when this is his beloved? She seemed to indicate that she was compelled in that infatuation, excused in her increased love for him.

(He said: "My Lord, the prison is more beloved to me than that to which they invite me") — it is said: because the prison is a station of intimacy, seclusion, private discourse, witnessing, and connections, while in what they invite him to is what necessitates distance from the Presence and a veil from witnessing closeness. It is also said: he requested the prison to be veiled from Zulaykha so that it would be a cause for the increase of her love and its turning into a spiritual, holy love, like his father's love for him. Ibn ‘Ata said: He, peace be upon him, intended by that request only salvation from adultery; perhaps if he had left the choice, he would have been protected without a trial, as he was protected at the time of the seduction.

(That is from the bounty of Allah upon us and upon the people) — Abu ‘Ali said: The best of people in state is he who sees himself under the shadow of bounty and favor, not under the shadow of work and effort.

(O my two companions of the prison, are separate lords better or Allah, the One, the Prevailing?) — an invitation to monotheism in the most perfect way.

(And he said to the one whom he knew would be saved among them: "Mention me to your lord") — this was, as it is said, an act of heedlessness on his part, peace be upon him, regarding what his station required and what his speech indicated. For this, his Lord disciplined him by remaining in the prison to reach the highest degrees of perfection. Prophets are held accountable for the weight of an atom due to their station with their Lord. This speech of his may be interpreted as that which does not necessitate reproach, as some of the people of understanding have gone.

(Joseph, O man of truth) — Abu Hafs said: The siddiq (man of truth) is one whose inner state does not change from his outer state. It is also said: one whose state does not contradict his speech. It is said: one who sacrifices both realms for the pleasure of his beloved.

(And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon whom my Lord has mercy) — an indication that the soul, by its nature, is very inclined toward desires. Abu Hafs said: The soul is all darkness, and its lamp is success; he who is not accompanied by success is in darkness. The intrigues of the soul may be hidden to the point that it enjoins good while concealing evil within it, and no one discerns its intrigues except the sharp-witted. Some of the masters mentioned that the soul ascends through striving and discipline from the rank of being a "persistent enjoiner of evil" to another rank of being a "self-reproaching," "pleased and pleasing," "tranquil," and so on.

(He said: "Place me over the treasuries of the land. Indeed, I am a guardian, knowing") — it is said: the treasuries of the land are its men—that is, make me a trustee over them, for I am a guardian of what they show and knowing of what they conceal. Others said: He intended the outer, but he indicated that he is capable of management without heedlessness—that is, a guardian of breaths through remembrance, and of thoughts through contemplation, knowing the stillness of the Unseen and the secrets of the mysteries.

(And the brothers of Joseph came and entered upon him, and he recognized them, while they were strangers to him) — some said: when they treated him with cruelty, their cruelty became a veil between them and recognizing him. Likewise, sins are a veil upon the face of the recognition of Allah the Exalted.

(He said: "Bring me a brother of yours from your father") — it seems he, peace be upon him, commanded that to complete for his father, peace be upon him, the station of sadness, which is, as the Greatest Shaykh, may his secret be sanctified, said, one of the highest stations. Some said: The relationship of love was between Joseph and Jacob, peace be upon them, from both sides, so one clung to the other as the other clung to him. He, peace be upon him, was jealous that his father might look at his brother as he looked at him, so they would be two in that; and the lover is jealous, so he requested they bring him to him for that reason. The truth is that the command was by revelation for a wisdom other than this.

(And indeed, he is possessed of knowledge because We have taught him) — an indication of the ladunni (divine) knowledge, which is of two types: the outer Unseen, which is the knowledge of the details of conduct, stations, states, miracles, and intuitions; and the inner Unseen, which is the knowledge of the hidden actions, called the "wisdom of knowledge," and the knowledge of attributes, called "special knowledge," and the knowledge of the Essence, called "monotheism, singling out, and detachment," and the knowledge of the secrets of Eternity, called "the knowledge of annihilation and abiding." In the first two, the spirit has a field; the third is for the secret, and the fourth for the secret of the secret.

(And when they entered upon Joseph, he took his brother to himself) — it seems he, peace be upon him, did that to make him recognize the state gradually so that he might bear the burdens of joy, for surprise in such a matter may be a cause of destruction. Hence, the lifting of the veil of beauty for the seekers is on a gradual path.

(So when he provided them with their provisions, he put the drinking cup in the bag of his brother) — it is said: Allah the Exalted commanded him to do that so that he would be a partner to his brothers in the harm, according to the outer appearance, so they would not be ashamed before him when the matter was revealed. When he sought the heart of Benjamin for his eye by seeing Joseph, he endured the blame. How could he not endure that, and the trial of the world is carried by a glance of seeing the beloved? The truthful lover prefers the blame from whomever it may be for the love of his beloved.

In the verse, according to what is said, is a subtle indication that he whom Allah the Exalted chose in pre-eternity for His love and witnessing, He placed in his pack the measuring cup of the blame of the two worlds. Do you not see what He did with Adam, peace be upon him, His chosen one? He chose him, then presented to him the Trust, which the heavens, the earth, and the mountains could not bear, and were afraid of it, so he carried it; then He stirred his desire for a grain of wheat, then called out to him with the tongue of eternity: “And Adam disobeyed his Lord and erred.” That was for the sake of His love for him, until He turned him away from the creation and what is in it, and who is in it, toward Him.

(He said: "If he has stolen, a brother of his has stolen before") — some masters said: when Benjamin was innocent of what he was accused of regarding the theft, Allah the Exalted made them speak until they accused Joseph, peace be upon him, of theft, and he was innocent of it. That was one for one, so that the world might know that retribution is mandatory. Some of the gnostics said: They were truthful in attributing the theft to Joseph, peace be upon him, but it was the theft of the hearts of the lovers and the souls of the beloveds by what was deposited in him of the beauties of Eternity.

(He said: "I seek refuge in Allah from taking any but him with whom we found our possessions") — the indication in that from the Truth, the Almighty, is that we do not reveal our secrets and bring near to our presence any but those who have the readiness in their hearts to accept our knowledge; or we do not choose for the revealing of our beauty any but those in whose hearts is a longing for our union.

(My son, go and find out about Joseph and his brother) — it seems he, peace be upon him, smelled the scents of relief after he had submitted the matter to his Lord, the Almighty, so he said that: (And do not despair of the relief of Allah) — of His mercy by returning them to me, or of His mercy, the Exalted, by granting success to Joseph, peace be upon him, to lift your shame when you find him.

(They said: "O Aziz, misfortune has touched us and our family") — they meant the misfortune of famine. If they had known and been fair, they would have meant the misfortune of separation from you, for it has harmed their father, themselves, and their families, if they only knew.

(He said: "Are you aware of what you did with Joseph and his brother when you were ignorant?") — After he recognized them, they fell from the awe, and the chivalry stirred, so he did not speak to them in the former style. And his saying: “I am Joseph, and this is my brother” is an answer to them, but the addition “and this is my brother” is said to be to lessen the state of the suddenness of shame, and it is said: to indicate that their brotherhood does not count as brotherhood, for true brotherhood is that in which there is no cruelty.

(He said: "No reproach upon you today. May Allah forgive you; and He is the Most Merciful of the merciful.") — This is one of the conditions of generosity, for the generous, when he has power, forgives.

(Go with this shirt of mine and cast it over the face of my father; he will become seeing) — when he, peace be upon him, knew that his father, peace be upon him, could not bear the total union suddenly, he made his union gradual, so he sent him his shirt. Since the beginning of the grief that afflicted him was from the shirt upon which they came with false blood, this same shirt was the beginning of the joy, unlike other traces of him, peace be upon him, so that joy might enter upon him from the direction from which the grief had entered.

(And when the caravan departed, their father said: "Indeed, I find the scent of Joseph") — it is said that the Zephyr asked Allah the Exalted, saying: "My Lord, privilege me to give glad tidings to Jacob, peace be upon him, of his son." He permitted her, so she carried his scent to his sense of smell. He was prostrating, so he raised his head and said that, and the tongue of his state was saying: "O mountains of Nu‘man, by Allah, let the breeze of the Zephyr reach her scent; I find its coolness, or it heals the heat in a liver that has nothing left but its core." For the Zephyr is a breeze that when it touches a troubled soul, its troubles are cleared. Thus, the lovers of the Presence never cease exposing themselves to the breezes of the scent of pre-eternal union. The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, your Lord has breezes in the days of your time; so expose yourselves to the breezes of the Most Merciful." It is said: The true believer finds the breeze of faith in his heart and the spirit of the knowledge that preceded him from Allah the Exalted in his secret.

(And when the bearer of glad tidings arrived, he cast it over his face, and he returned seeing) — therein is an indication that the bewildered lover, waiting for the meeting with the Truth, the Almighty, when his eyes are gone from long weeping, the bearer of glad tidings of His manifestation comes to him, and he casts upon him the shirt of His intimacy in the holy presences, and he returns seeing by smelling that. There, he sees the Truth through the Truth, and the blur is cleared from the eye. It is said that he, peace be upon him, returned seeing only when he placed the shirt on his face because he found the pleasure of the breeze of the Truth, the Almighty, from it, as Joseph, peace be upon him, was the place of His manifestation—the Almighty’s majesty—and the shirt was filled with the scent of the gardens of His holiness.

(He said: "I will ask forgiveness for you from my Lord. Indeed, He is the Forgiving, the Merciful.") — He promised them until he could verify the truth of their repentance or until he could ask permission from his Lord, the Exalted, to ask forgiveness for them, so that He might permit—the Exalted—lest he be rejected in it, as Noah, peace be upon him, was rejected regarding his son by His saying, “Indeed, he is not of your family.”

(And when they entered upon Joseph, he took his parents to himself) — because they tasted the bitterness of separation, so he singled them out from among them with increased closeness on the day of the meeting. From here, it is clear where the stations of the lovers are on the day of union.

(And they prostrated to him in adoration) — when the types of the majesty of Allah the Exalted in the mirror of his face, peace be upon him, became manifest to them, and they witnessed what the angels, peace be upon them, witnessed of Adam, peace be upon him, when they fell prostrate to him. He was at that time nothing but the Ka‘bah of Allah, in which are clear signs, the station of Abraham.

(My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my Protector in this world and in the Hereafter. Cause me to die a Muslim) — surrendering my whole affair to You, such that I have no return to my soul, nor to any cause among the causes in any state— (and join me with the righteous) — with those whom You have made righteous for Your presence, and from whom You have cast off the marks of the creation, and removed from them the follies of nature.

(And most of them believe not in Allah except while they associate others with Him) — many of the Sufis said: He who turns toward other than Allah the Exalted is an idolater. One of them said: "If a desire for other than You crossed my mind by mistake, I would judge myself with apostasy."

(Say: "This is my way; I invite to Allah with insight") — a clarification from Allah the Exalted and knowledge, with which the soul and Satan have no opposition. (I and those who follow me) — some gnostics mentioned that "insight" is higher than "light" because it is not true for anyone who has a slight inclination toward otherness. In the verse is an indication that it is necessary for the inviter to Allah the Exalted to be knowledgeable of the way to reach Him, the Exalted, and knowledgeable of what is necessary for Him, the Exalted, and what is permissible and what is impossible for Him, the Almighty.

(Indeed, in their stories there was a lesson for those of understanding) — they are those of states from among the gnostics, lovers, the patient, the truthful, and others. Therein is also a lesson for kings in spreading justice, as Joseph, peace be upon him, did; and for the people of piety in abandoning what the sensual, lustful soul tempts them to; and for the servants in guarding the sanctuaries of the masters, and no one is more jealous than Allah, and for that, He forbade indecency; and for the capable in forgiving those who have harmed them; and for others in other matters. But where are those who take the lesson? Phantoms without spirits, and homes without homes. Indeed, we belong to Allah, and indeed, to Him we will return.