And likewise We raised them up. Just as We caused them to sleep that sleep, so We raised them up. This is a reminder of His power over both causing to sleep and raising up. They asked each other and recognized their condition and what Allah had done with them, so that they might reflect and draw evidence of the greatness of Allah's power, glorified and exalted is He, and increase in certainty, and give thanks for what Allah has bestowed upon them and honored them with. They said, 'We have remained a day or part of a day,' a response based on predominant assumption. This contains evidence for the permissibility of exercising judgment and speaking based on predominant opinion, and that it is not considered a lie even if it may be incorrect. They said, 'Your Lord knows best how long you have remained,' denying them from one another, and that Allah knows the duration of their stay, as if these individuals had learned through evidence or inspiration from Allah that the duration was lengthy, and that its measure is ambiguous and known only to Allah. It has been narrated that they entered the cave in the morning and their awakening was after noon, so they thought they were in their day. When they looked at the length of their nails and hair, they said that. If you say: How did they arrive at their saying 'Send one of you'? I say: It is as if they said: Your Lord knows that, you have no way to know it, so pursue something else that concerns you. And the silver: whether it is coined or uncoined. From it is the narration that 'Urfujah had his nose injured on the day of the dogs, and he made a nose of silver, and it became foul, so the Messenger of Allah, blessings and peace be upon him, commanded him to make a nose of gold. It has been narrated by the scholars of hadith from the narration of 'Abdur-Rahman ibn Tarifah from 'Urfujah. And it has been reported that they said: 'And provide yourselves with what you have of silver when you flee,' is evidence that carrying provisions and what is suitable for the traveler is the view of those who rely on Allah, rather than those who depend on agreements and what is in the containers of the people from provisions. From it is the saying of 'Aisha, may Allah be pleased with her, to one who asked her about a traveler who ties his purse: 'Secure your provision.' And what has been narrated about some of the wandering scholars that he had a strong longing to be granted the pilgrimage to the House of Allah, and he learned from it, so the wealthy people of his town, whenever one of them resolved to perform pilgrimage, would come to him and offer to take him along and insist on him, and he would apologize to them and praise them for their offer. When they dispersed from him, he said to those with him: 'This journey has only two things: tightening the purse and relying on the Most Merciful.' O you of its people, he omitted the people as in the saying 'And ask the town.' More pure food is lawful and better and more abundant and cheaper, and let him be gentle and strive for gentleness and precision in what he undertakes in matters of buying and selling so that he is not deceived. Or in matters of concealment so that he is not recognized, and do not let anyone know about you, meaning: and do not do what would lead, unintentionally, to being known by us. This is called informing about them, because the pronoun in 'Indeed, they' refers back to the people implied in 'O you.' They will stone you, the most despicable of killings, which is stoning. It was their custom, or they will force you back into their religion with violent coercion and make you revert to it. The return in the sense of becoming is most common in their speech; they say: 'I do not do such and such anymore,' meaning the beginning of the action. And you will not succeed if you enter their religion.