ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوا أَمَدًا ﴿۱۲﴾ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى ﴿۱۳﴾

﴾12﴿ Summa ba'asnaahum lina'lama ayyul hizbaini ahsaa limaa labisooo amadaa
﴾13﴿ Nahnu naqussu 'alaika naba ahum bilhaqq; innahum fityatun aamanoo bi Rabbihim wa zidnaahum hudaa

﴾12﴿ Then We awakened them to know which of the two groups could more accurately calculate the length of time they had remained in the cave
﴾13﴿

[12] In this verse, the need of the Companions of the Cave for Allah Most High in being awakened from sleep is mentioned.
That is why, in the hadith, the following words are reported in the supplication upon waking: "All praise is due to Allah, who gave us life after causing us to die."
And in this verse, one wisdom behind their awakening is mentioned: "So that We may know" (لِنَعْلَمَ). The meaning of knowledge here is manifestation—that is, so that We may make it manifest, because based on definitive texts, it is established that Allah Most High has knowledge of everything.
As for (الْحِزْبَيْنِ)—“the two parties”—it refers to the two groups among the Companions of the Cave who, upon waking, differed: one said, “We have remained a day,” and the other said, “or part of a day.”
This view is preferable, and the conclusion is that it became clear that both groups were unaware of the duration of their sleep, thus proving that they did not possess knowledge of the unseen.
[13] In the previous verses, the weakness, neediness, and lack of knowledge of the unseen of the Companions of the Cave were mentioned to answer doubts.
Now in this verse, the details of their other states are mentioned—regarding their faith and their calling to the truth.
The phrase (بِالْحَقِّ) indicates that the Noble Qur’an has related the true aspects of this event—
unlike the Jews, who included many Israiliyyat (fabricated or doubtful narrations) in their versions of the story.
It also signifies that the purpose of mentioning this story is to manifest the truth—that is, the affirmation of monotheism and the rejection of polytheism.
The word (فِتْيَةٌ) means that in terms of age, they were young—youths at the beginning of their lives.
They were the sons of the nobles of their people, wearing gold collars around their necks, gold rings on their hands, and earrings in their ears, as was the custom of their people.
But when their fathers became displeased with them over the matter of monotheism, they took away these adornments.
In the Tafsir of Ibn Kathir, it is mentioned that most of the friends of Allah are young people, and that elderly people are often deprived of accepting the truth.
The phrase (وَزِدْنَاهُمْ هُدًى) is proof that guidance and faith can increase or decrease.
And it is an indication that, for calling to the truth, a higher level of faith and guidance is necessary.