In it, there are two faces: implications and placing the action in the status of the source. With these, the proverb is explained: hearing about the one who is in the midst is better than seeing him. And the saying of the speaker:

And they said, 'What do you desire?' I said, 'To amuse myself... until dawn, preferring the one with a spark.' [[I stayed awake with my companions in a narrow depth... for a flash from Tihama, spreading. They gave me wine, then surrounded me... the enemies of Allah with lies and falsehood. And they said, 'What do you desire?' I said, 'To amuse myself... until dawn, preferring the one with a spark.'

This is by Urwah ibn al-Ward al-Absi. And 'I stayed awake' means 'I spent the night awake.' The 'and' indicates companionship. The 'narrow' is the tight place. And 'depth' - with a kasra then a sukun - refers to trees in the land of Hijaz. And with a dhamma and a fatha: it is a low place near Mecca. Perhaps it was mentioned here for the sake of meter. And 'for a flash' relates to 'I stayed awake,' meaning I stayed awake in this place for the sake of a flash from Tihama, towards my beloved. It is possible that the 'and' is temporal, and 'my companions' is the subject with its predicate being 'in a narrow depth.' If his companions are in it, then he is in it, thus returning to the first. 'Spreading' means widespread. And it was narrated: 'They gave me the nasi' (the delayed). 'Nasi' means mixing milk with water, thus 'nasi' is the milk mixed with water. 'And they surrounded me' means they encompassed me. 'Enemies' is the plural of 'enemy' meaning they are the enemies of Allah due to their lies and falsehood. This is an interjected sentence. It is possible that 'enemies' is a replacement for the pronoun of the subject, or a subject in the language of those who say: 'The fleas consumed me,' meaning they surrounded me. And they said: 'What do you want?' I said: 'To amuse myself,' meaning it is that I amuse myself. Thus, 'that' is implied in meaning, even if the action is not explicitly stated. Al-Jahiz said: It is said, 'Do this, preferring the one with a spark,' meaning first of all things. He indicated that 'preferring' is in the accusative as a metaphorical or temporal circumstance, meaning do it while being the first of all things that affect. It is a comparative form meaning the affected. Ibn al-Hajib stated that this is permissible and occurs rarely. And its effect with the shortening of the hamza and its elongation: if it is placed before others. 'A spark' is a name of the affected meaning it is worthy of precedence. Thus, the meaning is: the first of all things is the possessor of something affected, so he is the preferred affected. Or the estimation is: for the amusement of the long night is the preferred one for me.]]

Out of fear of the lightning or of the disappointment and in hope of the rain. And it was said: fear for the traveler and hope for the resident, and both are in the accusative as a purpose. If you say: It is the right of the purpose to be an action of the doer of the explained action, and fear and hope are not so. I say: There are two aspects to it. The first is that the two objects are subjects in meaning, because they are perceiving. It is as if it were said: 'He makes you perceiving the lightning out of fear and hope.' The second is that it is on the estimation of the omission of the added, meaning: the desire for fear and the desire for hope [[Mawlana said: If you say: Does 'fear' and 'hope' serve as purposes while they are not actions of the doer of the explained action, what is the aspect of that? I say: The objects here are subjects because they are perceiving, thus the estimation is: 'He makes you perceiving the lightning out of fear and hope.' Or on the omission of the added, meaning: the desire for your fear and your hope,' said Ahmad: Fear and hope are among the creations of Allah, the Exalted, and manifestations of His power. Hence, it is necessary for the conditions of the accusative to be met in them, which are that they are both sources and concurrent in existence, and the creating doer is one. Thus, it is necessary to point out the derivation of the accusative in a manner other than this. We say: The meaning of the grammarians in the purpose is that it must be the action of the doer, meaning: and it must be that the doer is characterized by it. An example is if you say: 'I came to you out of honor for you,' for you have described yourself with honor, thus you said in meaning: 'I came to you honoring you.' And Allah, the Exalted, although He created fear and hope for His servants, is glorified from being characterized by them. Therefore, it is necessary to interpret the accusative in both opinions. And Allah knows best.]] , so the added is omitted and the added to it is placed in its place. And it is permissible that they are both in the state, meaning: fearful and hopeful. And it was read: 'He descends' with emphasis.