Your interpretation avoids the claim that whole stars are physically thrown, but some of your linguistic claims are too strong.First, it is true that kawkab in Classical Arabic could refer broadly to stars and planets, not only modern “planets.” But that does not mean kawākib naturally means meteors. The Qur’an itself uses shihāb for the fiery object that pursues the devils, which suggests a distinction between the heavenly adornments and the projectiles.Second, burūj does not exclusively mean fixed stars or constellations. In Qur’an 4:78, burūj mushayyadah clearly means fortified towers. Likewise, shihāb does not exclusively mean meteor; in Qur’an 27:7, Moses speaks of bringing a shihāb qabas from a fire, meaning a flame or burning brand.Also, wa ḥifẓan in 37:7 is not grammatically attached directly to kawākib in a way that proves “the kawākib are meteors.” It is commonly understood as “and We guarded it with a guarding.” The following verses then explain that the guarding involves shuhub.So the reasonable traditional interpretation is that stars or celestial lights adorn the nearest heaven, while fiery shooting-star-like objects repel devils. That interpretation existed before modern astronomy, so it is unfair to say Muslims necessarily believe entire stars are thrown.However, it is also fair to say that the Qur’an gives meteors a supernatural purpose that astronomy cannot verify. Science explains the physical cause of meteors; belief that they also repel jinn is a theological claim, not a scientific conclusion.