A sarib is one who goes in his path - with the opening - meaning in his way and direction. It is said: he saraba in the land, meaning he went through it. The meaning is: it is the same for him who seeks concealment, meaning he seeks to hide in a place at night in its darkness, and for one who wanders in the streets, appearing in the daytime where everyone can see him. If you say: it would have been correct to express it as: 'And one who is concealing himself at night and one who is sarib in the daytime.' [Mahamud said: 'If you say it would have been correct to say: And one who is concealing himself at night and one who is sarib in the daytime...'] Ahmad said: The implication of the question posed by al-Zamakhshari is that the waw (and) is connecting one of the descriptions to the other, and the implication of his response is that it connects one of the described to the other. The verse may also have another meaning: that the relative pronoun is omitted while its connection remains. The meaning is: 'And one who is concealing himself at night and one who is sarib in the daytime,' and the omission of the connected relative pronoun while keeping its connection is common, especially since the relative pronoun has been repeated in the verse three times. From it is His saying, 'And I do not know what will be done to me or to you,' and the original is: 'nor what will be done to you,' otherwise the negation would be misplaced, because if the second sentence were assumed to be included in the connection of the first through the conjunction, there would be no place for the prohibition. Rather, the relative pronoun was accompanied in the first, not the connection. From it: 'So whoever praises the Messenger of Allah among you... and praises him and supports him is the same.' Meaning: 'And whoever praises him and supports him.' And Allah knows best.]] So that it encompasses the meaning of the one who is concealed and the sarib, otherwise it has encompassed one who is concealed and sarib. I say: there are two aspects: the first is that the saying 'and sarib' is an addition to 'one who is concealing himself,' not to 'concealing.' The second is that it is an addition to 'concealing,' except that 'man' is in the meaning of two, as in His saying: 'Let us be like the one who, O wolf, accompanies.' [[So I spent the night with provisions between me and him... by the light of a fire and smoke. I said to him when he smiled laughing... and my sword was standing in my hand in its place. Come, if you promise me not to betray me... let us be like the one who, O wolf, accompanies. Are you a man, O wolf, and treachery you were... brothers who were nursed at the same breast.]}

For Al-Farazdaq, describing a wolf that came to him in a desolate place, and spent the night dividing the provisions between himself and it. At times, they were overlooking the light of a fire, and at other times, the smoke of it, indicating the repeated kindling of it. And it shows its teeth: it revealed its fangs like one laughing. And the standing of my sword: meaning, while the hilt of my sword is in a great place in my hand, indicating eagerness and boldness. Come: meaning, approach so that we may make a pact. It is narrated as 'eat' meaning all of dinner, if you make a pact with me after that and commit that you will not betray me: we will be like those who accompany each other, O wolf. And the meaning of 'those' is dual, thus the connection returns to it as well. And the calling out is an interruption between the connection and the relative. And 'And you': is a reproachful question. And the repetition of the call contains a type of reproach as well. And 'brothers': diminutive of 'two brothers.' And 'the milk': specifically the milk of a woman. The wolf and treachery are likened to twins who grew up together from their infancy, nursed by one mother, indicating complete attachment and affinity. And naming the wolf as a man is based on placing it in the status of a rational being who corrects his speech. And they are likened to brothers of the human type, as indicated by the term 'the milk,' because the affinity in it is more complete and evident than in others. It is as if it was said: there are two of you: one who hides by night, and one who roams by day. And the pronoun in 'to him' refers back to 'from' as if it was said: for whom conceals and for whom declares, and for whom hides and for whom roams, there are followers, groups of angels that succeed in protecting him and guarding him. The original is: 'Mu'taqibat,' so the 'ta' was assimilated into the 'qaf,' like His saying 'And the excusers came,' meaning those who excuse. And it is permissible to say 'Mu'aqibat,' with a broken 'ain' though it was not read that way. Or it is a form of 'Mu'afa'alat' from 'Aqabah' if it comes on its heels, as it is said: 'Qafaa,' because some of them follow one another. Or because they follow what is spoken and write it down. They protect him from the command of Allah. Both are descriptions. He said: And the meaning of His saying 'To him are followers from before him and from behind him, protecting him from the command of Allah' are both descriptions and not from the command of Allah in relation to protection, as if it was said to him... etc.