Touching: it is the act of touching, and it has been borrowed for seeking, because the toucher is a seeker who seeks to know. He said:

"We touched something from the fathers, and all of us... to a lineage in his people that is not low."

When we reached the mothers, you found... your cousins were noble in their beds.

This is attributed to Yazid ibn al-Hakam al-Kilabi. And 'we touched' means 'we attained', so touching is a metonymy. Each of us belongs to a lineage in his people that is not lowly, and it is narrated: 'to a noble lineage'. We are equal in terms of fathers in boasting, but when we reached the mention of the mothers, you found your relatives noble in their beds, a metaphor for the wives. Or it is expressed by the name of the place about the state in it, and they are the wives metonymically. The nobility of women is blameworthy, because it is a metaphor for immorality, just as their stinginess is a metaphor for chastity. Thus, we are not equal in mothers.

It is said: 'he touched' and 'he sought to touch' and 'he is seeking to touch' is like 'he sought' and 'I seek' and 'you seek' and similar: it means to feel. And their saying 'they felt him with their eyes' and 'they spied on him'. The meaning is: we sought to reach the heavens and listen to the words of its people. And 'the guards' is a singular name meaning the guards, like 'the servants' meaning the servants. Therefore, it is described as 'severe'. If it were to go to its meaning, it would be said: 'severe ones', and similar.

'I fear a man or a rider going'

'I fear a man or a rider going... and I fear the wolf and a barking dog.'

The 'man' is a diminutive of 'man'. The 'rider' is a diminutive of 'riding'. 'Going' means traveling in the morning as is customary. He says: I fear for my old age.

And the weakness of the small man and the few riders. And 'the wolf' is in the accusative with an implied subject, like mentioned in the engagement. That is: 'and I fear the wolf and a dog' is attached to it. Or it is in the accusative with an implied subject, that is: 'and I fear a barking dog'. The phrase is connected to the phrase 'I fear a man', and the warning of the dog is due to its being a howler, so that its falsehood in its claim is not assumed.

Because the man and the rider are singulars meaning men and riders. And 'the watch' is like 'the guards': a collective name for the watchers, meaning: those with shooting stars watching with stones, and they are the angels who stone them with shooting stars, preventing them from listening. And it may be an adjective for the shooting star, meaning the watcher or like his saying:

'... and with me are hungry ones.'

The saying: 'and with me are hungry ones' in the correct meanings is one of the intestines, and 'the hungry ones' is the plural of the hungry. And the beginning of the verse:

'Like the saddles of my saddle when it was gathered... around it were many, and with me are hungry ones.'

And 'the saddles' is the plural of 'saddle', which is the wood of the saddle.

He means: he finds a shooting star watching him and for him. If you say: 'like the stoning was not in the pre-Islamic period', and Allah, the Exalted, said: 'And We have adorned the lowest heaven with lamps and made them missiles for the devils', he mentioned two benefits:

Mamdouh said: 'If you say that the stoning was not in the pre-Islamic period. And Allah said: 'And We have adorned the lowest heaven with lamps and made them missiles for the devils', he mentioned the benefits of adornment and stoning... etc.' Ahmad said: 'And from their beliefs that guidance and misguidance are both intended by Allah, by their saying: 'And we do not know whether evil is intended for those on earth or whether their Lord intends for them guidance.' And they have excelled in their manners in mentioning the intention of evil with the subject omitted, and the one intended by the intending is Allah, the Mighty and Majestic, and their mentioning of His name when intending good and guidance, thus they combined between the correct belief and the good manners.'

In the creation of the stars: the adornment and the stoning of the devils? I said: Some said it happened after the mission of the Messenger of Allah, blessings and peace be upon him, and it is one of his signs. The correct view is that it was before the mission, and it has been mentioned in the poetry of the pre-Islamic people. Al-Bushr ibn Abi Khazim said:

'And the caravan is covered by dust, and its foal... charges behind them like the fall of a star.'

'And the caravan is covered by dust, and its foal... charges behind them like the fall of a star.'

'And it rose upon them a branch as if its mist... was beloved to the hunters.'

'And they traveled slowly like it... far from their pace and the pace of the stars.'

This is by Al-Bushr ibn Abi Khazim. And 'the caravan' is the donkey that burdens it: it burdens it, that is, the female donkey. And 'the giant' - with a dammed letter, and it was said with an opened letter -:

The effect is from everything, and with the mu'jamah: the soft earth. And it was narrated: the dust, and al-inqidāḍ: the hastening, and al-sabṭ: the extended dust, and al-ḍabāb: the dew that covers the earth in the mornings. And al-ṣād: the rooster that scratches the soil and stirs up its dust, and it is also used for a certain amount of copper and for pots, and for a disease in the head that is treated by cauterization with fire. It was said: and for knowledge, and it was interpreted as such here. And al-dawājir: the tawāshiṭ, from dajar if he became active with joy, or the dark places. The night al-dajūr and al-dījūr: the dark one. And tanḍab: the name of a tree whose smoke is white, and it is also a name of a village near Mecca. And al-sha'ū: the swift, it is said: sha'a kasuhā, if it precedes another. And al-tawlīb: the young donkey after it has completed one year, he says: the wild donkey requires its female to follow its tracks while running, and her young one hastens behind her like the swiftness of a shooting star, so it rose above them extended in dust, as if what resembled the fog from it was the dust stirred by the roosters because they love it, and it is as if it rose 'from that tree or dark place, because it blocks the light even if it is white, so al-dawājir is news after news.

And it is permissible that it is on the omission of the conjunction, as it was permitted by al-Sirāfī, Ibn 'Aṣfūr, and Ibn Mālik, while Ibn Jinnī and al-Suhailī prohibited it, and they went out with what implies it on the substitution of the interruption, and that is also permissible here, for it likened the current to three things, then said: so they ran a long distance like it, and the affirmation of distance for the likeness is a metaphor for affirming it for al-sha'ū. And it is possible that the pronoun of 'like it' refers to the young donkey, so it is in the accusative. Then he said: after the distance between their distance and its distance as if it had delayed. And it is possible that the meaning is: after each of the two distances and it was prolonged.

And Aws ibn Ḥajar said:

And it fell like the shining star following it... a dust cloud rising, you think it is a tent pole.

[Aws ibn Ḥajar describes a horse with great speed, like the shining star in relation to its attributes, or taken from the idea of driving away darkness, following it: meaning the horse, a dust cloud, meaning the dust that spreads, you think it is a tent pole with two dammas, which is the rope of the tent, just as the shining star follows its light extended when it falls, for he compared the dust cloud to the tent pole explicitly, and to the light of the star implicitly.]

And 'Awf ibn al-Khura' said:

The caravan returns to us without its familiarity... or the bull like the shining one, blood follows it.

['Awf ibn al-Khura' describes a horse with great speed in hunting, and that it returns to him the wild donkey while it is in its state. Meaning the donkey without its familiarity, meaning near it, or it returns to him from below, meaning from near it, and if it returns to him from the side of its familiarity, then its return while alone is easier for it, because if it were with its familiarity, it would flee more fiercely. And it is permissible that the meaning is: while the donkey is without its familiarity, meaning alone without a companion that would cause its confusion. Or it returns to us the wild bull while it is in its state, meaning the bull, like the shining one. Or while the horse is like the shining one, meaning: like the star in relation to the purity of its essence and its brightness. Or from the idea of driving away, because it drives away the darkness while the star follows it when it falls from the sky, a red line of its light resembling blood, so the blood: a clear metaphor.]

But the devils used to eavesdrop at certain times, so when the Messenger of Allah, blessings and peace be upon him, was sent: the stoning increased and became a noticeable increase until both humans and jinn were alerted to it, and eavesdropping was completely prohibited. And from Ma'mar: I said to al-Zuhrī: Was it said that they were stoned with stars in the pre-Islamic era? He said: Yes. I said: What do you think of His saying, the Exalted: 'And we used to sit in the positions of listening?' He said: It became severe and the matter became strict when the Prophet was sent, blessings and peace be upon him. And al-Zuhrī narrated from Ali ibn al-Husayn from Ibn 'Abbas, may Allah be pleased with them both: While the Messenger of Allah, blessings and peace be upon him, was sitting with a group of the Ansar, a star fell and illuminated, and he said: What did you used to say about this in the pre-Islamic era?

They said: We used to say: A great one dies or a great one is born. [This was narrated by Muslim from the narration of al-Awza'i from al-Zuhri from Ali ibn al-Husayn from Ibn Abbas, who was informed by men from the Ansar, and it was said: While they were sitting - and it was mentioned in detail. And it was narrated by al-Tirmidhi from the narration of Ma'mar from al-Zuhri from Ali ibn al-Husayn from Ibn Abbas, who said: While - and it was mentioned, but he did not say: I was informed by men.] In His saying 'filled' is evidence that the incident is about filling and abundance. Likewise, His saying 'We find in it some empty seats from the guards and the meteors,' and now all the seats are filled. This mentions what drove them to travel through the lands until they encountered the Messenger of Allah, blessings and peace be upon him, and listened to his recitation.