نَحنُ نَقُصُّ عَلَيكَ نَبَأَهُم بِالحَقِّ ۚ إِنَّهُم فِتيَةٌ آمَنوا بِرَبِّهِم وَزِدناهُم هُدًى

We relate to you their account in truth. They were indeed youths who had faith in their Lord, and We had enhanced them in guidance.

EXEGESIS

Nabaʾahum (their account) comes from nabaʾ, which means information that is of great import and which imparts knowledge.^{‎[1]Raghib, pp. 788-789.} Here it means God is relating the story of what happened to them.

Ḥaqq (truth) is that which is true and not falsehood.^{‎[2]Razi, 21/442.} Related to this is the meaning of reality (ḥaqīqah). The ‘true account’ means not just the truth about what happened, but the complete reality of it, including the wisdom behind it. This is important to keep in mind with regards to the main theme of the surah.

Zidnāhum (enhanced them) comes from ziyādah, meaning to be increased.

EXPOSITION

As the previous three verses were an overview and summary of the story, this verse marks the beginning of a more detailed account, the primary purpose of which is to demonstrate God’s – and by extension Prophet Muhammad’s (s) – detailed knowledge of the events, including the differences of opinions that existed amongst the various groups of the People of the Book with which the Meccans had contact and from whom they had received instructions about issues with which to question the Prophet. What we are about to read then is the ‘true account’ of what happened.

We relate to you their account in truth is an explicit reference to the main theme of the surah. It is correcting the falsifications, myths, and legends that had been mixed into the story. The Quranic account is free from all forms of crookedness (verse 1). This fact is repeated once again in verses 26-27 of this surah. Thus God begins this portion of the story with the exhortation: We relate to you their account in truth.

The statement in truth also suggests that their story was known to the people, but what was related amongst them before the revelation of this surah was not in truth.^{‎[3]Alusi, 8/206; Tantawi, 8/480.}

They were indeed youths: as we mentioned in verse 10, fityah has a connotation of being virtuous and heroic.^{‎[4]There is a second fatā who is mentioned in the surah, and that is the young man that accompanied Moses (a) and who is described as such in verse 60.} This repeated emphasis of them being young, which was already mentioned before, underlines this meritorious quality of the People of the Cave. According to reports, the group of youths, headed by one who is generally agreed upon to have been named Maximilian,^{‎[5]Although some mentioned Yamlīkhā (Iamelichos) to be their leader (see for example Tabrisi, 6/700), however generally Iamelichos is thought to be the one who is sent to the city to gather information and food (see the commentary on verse 9), whilst Maximilian was their leader.} were by all accounts high-born, and part of the city’s nobility. They had youth, wealth, station, and every opportunity to pursue worldly pleasures, and yet they chose instead to exchange it all for the sake of God and the truth; and among the people is he who sells his life seeking the pleasure of Allah (2:207).

Looking at the life of Prophet Muhammad (s), we also notice that most of those who accepted his message in the early years were youths, whereas the majority of the elders of Quraysh refused and opposed him. Similarly, the young People of the Cave believed, but the elders of their nation persecuted them and persisted in idolatry.^{‎[6]Ibn Kathir, 5/127.}

Who had faith in their Lord: while they were Christians, this statement clarifies that they did not associate anyone with Him, but rather were monotheists in the true sense of the word, as God would not describe them in this manner otherwise. The expression their Lord emphasises God’s role as the caretaker of the brave and faithful youths; their^{‎[7]Instead of for example ‘your Lord’.} suggests closeness, while Lord (rabb) has the meaning of one who takes care.^{‎[8]Muhit, 7/148.} It stands out especially, since throughout the story (and the surah) generally God is speaking in the first person plural. So, for example, this is followed by the expression, We had enhanced rather than He enhanced.

And We had enhanced them in guidance: the effect of guidance, after faith has already been established in a person’s heart, is to increase that faith and strengthen it, and to intensify their love for God and the hereafter: O you who have faith! Be wary of Allah and have faith in His Apostle. He will grant you a double share of His mercy (57:28).^{‎[9]Mizan, 13/250.}

That is why this verse and others, such as Indeed those who have faith and do righteous deeds, their Lord guides them by the means of their faith (10:9), have been used as evidence that faith can increase and is not a static quality, but is capable of growth and progression.^{‎[10]Such as 47:17, 9:124, and 48:4; see for example Ayyashi, 2/233-234 and Tantawi, 8/480.}

As we explained in the previous verse, part of them being increased in faith was the fact that they ‘slept’ for three centuries in the cave. This experience affirmed the omnipotence, love, and guidance of God, thus fortifying their hearts.

Another aspect of this enhancement of faith relates to our discussion in verse 7 about God testing the believers and how that is an opportunity for spiritual and moral growth. When the youths became firm in their faith, God gave them an opportunity to prove that faith. Their declaration in the next verse, in the face of torture and death, can be considered a blessing and enhancement of faith.

REVIEW OF TAFSĪR LITERATURE

Regarding the statement and We had enhanced them in guidance, various views have been suggested, such as:

1. When fleeing they came upon a dog, and fearing the dog’s barks would give away their position to the people of the city they pelted him with stones, upon which the dog began to speak, saying he too was a believer in God, and witnessing this increased the youths in faith.^{‎[11]Qurtubi, 10/365.}
2. An angel came to them to comfort them and gave them good tidings of an Arab prophet that would arrive.^{‎[12]Alusi, 8/208.}

However, there does not seem to be any sound and reliable basis for these views. What appears from the verse is that by giving them the advantage of a higher vantage point, they were granted a higher calibre of guidance.

[1] Raghib, pp. 788-789.
[2] Razi, 21/442.
[3] Alusi, 8/206; Tantawi, 8/480.
[4] There is a second fatā who is mentioned in the surah, and that is the young man that accompanied Moses (a) and who is described as such in verse 60.
[5] Although some mentioned Yamlīkhā (Iamelichos) to be their leader (see for example Tabrisi, 6/700), however generally Iamelichos is thought to be the one who is sent to the city to gather information and food (see the commentary on verse 9), whilst Maximilian was their leader.
[6] Ibn Kathir, 5/127.
[7] Instead of for example ‘your Lord’.
[8] Muhit, 7/148.
[9] Mizan, 13/250.
[10] Such as 47:17, 9:124, and 48:4; see for example Ayyashi, 2/233-234 and Tantawi, 8/480.
[11] Qurtubi, 10/365.
[12] Alusi, 8/208.