With one trait, and he explained it by saying: 'that you stand,' as it is an explanatory conjunction for it. He meant by their standing: either to stand up from the gathering of the Messenger of Allah, blessings and peace be upon him, and disperse from their assembly with him, or the standing that does not mean standing on the feet, but rather rising to the matter and undertaking it with determination. The meaning is: I only advise you with one thing; if you do it, you will attain the truth and be freed: it is that you stand for the sake of Allah, sincerely. Dispersing two by two, and one by one, then you reflect on the matter of Muhammad, blessings and peace be upon him, and what he has brought. As for the two: they reflect and each one presents the product of his thought to his companion and they look into it together, sharing and being fair, not swayed by following desires nor stirred by the pulse of partisanship, until good thought and correct insight lead them to the path of truth and its ways. Similarly, the individual: he thinks to himself with fairness and justice, without being obstinate, and presents his thoughts to his mind and intellect and what has settled with him from the habits of the wise and the courses of their affairs. What necessitated their dispersing in pairs and individually is that gathering confuses thoughts, blinds insights, prevents contemplation, mixes words, and decreases fairness while increasing injustice, stirring up the dust of partisanship. And nothing is heard except the support of the doctrine. I have shown them by saying: 'There is no madness in your companion' that this great matter, under which lies the kingship of both this world and the Hereafter, is not claimed by anyone like him except for two types of people: either a madman who does not care for his exposure when challenged for proof and fails, and does not know what exposure is or the consequences of outcomes. Or a rational person with sound judgment, chosen from the people of this world, who does not claim it except after it is established with him by his proof and argument. Otherwise, what benefit does it bring to the rational person to claim something without evidence for it? And you have known that Muhammad, blessings and peace be upon him, is not mad; rather, you have known him to be the most rational of Quraysh, the most patient among them, the most insightful, the most thoughtful, the most truthful in speech, the purest in soul, and the most comprehensive in what is praised by men and commended for it. Thus, he was a candidate for you to think well of him and to favor the side of truth over falsehood. If you do that, it is enough for you to demand that he brings you a sign. If he brings it, it becomes clear that he is a clear warner. If you say: 'What is with your companion?' then it may be that it is an independent statement, a reminder from Allah, the Mighty and Majestic, on the way of contemplating the matter of the Messenger of Allah, blessings and peace be upon him. And it may mean: then you reflect and learn what is with your companion of madness. Some have allowed that 'what' is an interrogative before a severe punishment, like his saying, peace be upon him: 'I was sent at the beginning of the hour.'