'In the name of Allah, the Most Gracious, the Most Merciful' His saying, the Exalted and Majestic: "We narrate to you their news with truth. Indeed, they are youths who believed in their Lord, and We increased them in guidance." "And We bound upon their hearts when they stood up and said, 'Our Lord is the Lord of the heavens and the earth. We will never invoke besides Him any deity. If we had done so, we would have certainly spoken an enormity.'" "These are our people; they have taken besides Him deities. Why do they not bring against them a clear authority? So who is more unjust than one who invents about Allah a lie?" "And when you have withdrawn from them and that which they worship other than Allah, then seek refuge in the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair a facility." When His saying, the Exalted and Majestic, necessitated: "So We might know which of the two parties is more precise in calculating the time they remained." [Al-Kahf: 12] The difference that occurred regarding the matter of the youths was followed by the report that He, the Exalted and Majestic, knows their affair with the truth that occurred. In the totality of these verses is the answer to Quraysh regarding their question which the Children of Israel commanded them with. And "the narration" is the reporting of a matter that is told, not with words that are recited bit by bit, because that address is not with stories. And His saying, the Exalted and Majestic: "And We increased them in guidance" means: We facilitated them for righteous deeds, and turning to Allah, the Exalted and Majestic, and distancing themselves from people, and asceticism in this world. These are additions to faith. And His saying, the Exalted and Majestic: "And We bound upon their hearts" is an expression of strong determination and the strength of patience that Allah granted them. And since fear and weakness of the soul resemble dissolution, it is appropriate in the strength of the soul and the power of resolve to liken it to binding. Hence it is said: "So-and-so is bound in heart" if his soul does not falter in times of fear, war, and others. And from this is the binding upon the heart of the mother of Musa. And His saying, the Exalted and Majestic: "When they stood up and said" can have two meanings: One of them is that this describes their position before the disbelieving king; for it is a position that requires binding upon the heart, as they were called upon to answer him, opposed his religion, and rejected his authority for the sake of Allah. The second meaning is that it expresses their rising with determination to flee to Allah, the Exalted and Majestic, and to oppose the people, as you say: "So-and-so rose to such a matter" when he is determined upon it with utmost seriousness. And with these words: "They stood up and said," the Sufis have connected to standing and saying. And Al-Amash recited: "When they stood up in standing and said." And their saying: "Indeed, we would have spoken an enormity" means: If we had invoked besides our Lord a deity, and "the enormity" is injustice and exceeding the limit and exaggeration according to a matter. And from this is: "The man exceeded in the price" if he demanded for his goods above their value. And from this is the distance of the abode, and from this is the saying of the poet: 'O my people, indeed, my reproachers have exceeded, and they claim that my right has perished with falsehood.'

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿These are our people﴾ is a statement that is appropriate to be among what they said in their standing before the king. It is also valid to be from the words of some of them to one another when they stood for the matter they had resolved upon. And their saying: ﴿Why do they not come﴾ is an urging meaning incapacity; because it is urging towards what is not possible. If that is not possible for them, then it is not necessary to pay attention to their claims. And " , " is the proof. And Qatadah said: the meaning is: with a clear excuse. The judge Abu Muhammad, may Allah have mercy on him, said: And this is a lofty expression. Then they magnified the crime of those who called upon Allah as deities and their injustice by His saying - in the context of confirmation -: ﴿So who is more unjust than one who invents a lie against Allah﴾. And His saying, exalted is He: ﴿And when you separated from them﴾ the verse. If " : " in His saying, exalted is He: ﴿When they stood﴾ is a determination - as the single interpretation implies - and if

Nafi' and Ibn 'Amir read "Marfiqan" with a فتح (fath) on the ميم (mīm) and a كسر (kasr) on the فاء (fā), and it is a مصدر (masdar) like الرِفْق (al-rifq) as Abu Zayd narrated. This is the reading of Abu Ja'far, Al-A'raj, and Shaiba. Ibn Kathir, Abu 'Amr, 'Asim, Hamza, Al-Kisai, Al-Hasan, Talha, Al-Amash, and Ibn Abu Ishaq read "Mirfaqan" with a كسر (kasr) on the ميم (mīm) and a فتح (fath) on the فاء (fā). Both readings are said in the matter and in the جَارِحَة (jarīhah), as Al-Zajjaj mentioned. Al-Makki reported from Al-Farra' that he said: "I do not know in the matter, in the hand, or in anything except the كسر (kasr) of the ميم (mīm)." Al-Kisai denied that "Al-Murfaq" could be from the جَارِحَة (jarīhah) except with a فتح (fath) on the ميم (mīm) and a كسر (kasr) on the فاء (fā). Abu Hatim disagreed and said: "Al-Marfaq" with a فتح (fath) on the ميم (mīm) is the place like the مسجد (masjid), and they are both two languages.