{ مَا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً }

This is an expression of denial regarding their having any cause for their failure to fear God—may He be exalted—regarding the "expectation" (raja'), considering it to mean "fear" (khawf). This is as reported by al-Tustari from Ibn Abbas, in response to the question of Nafi‘ ibn al-Azraq, who cited the verse of Abu Dhu'ayb:

(When the bees sting him, he does not fear their stinging, and he becomes their ally in a house of honey-producing bees.)

Or, it is taken to mean "belief" (i'tiqad), as reported from him by Ibn Abi Hatim, Abu al-Shaykh, and a group. The term "expectation" was used for it—which follows the slightest degree of conjecture—as a form of hyperbole.

"And you do not fear" (la tarjuna) acts as a circumstantial qualifier (hal) for the pronoun of the addressees, and the factor governing it is the meaning of existence implied in "to you" (lakum). This is based on the premise that the denial is directed only at the cause, while the content of the circumstantial clause is realized, rather than being directed at both simultaneously.

"To God" (lillahi) is related to an implied element that serves as a circumstantial qualifier for "dignity" (waqara); had it been placed after it, it would have been an adjective for it.

"Dignity" (al-waqar), as reported by a group from the Master (Ibn Abbas), means "greatness" (‘azama), because—according to what al-Khafaji reported from al-Intisaf—it is mentioned among the attributes of God—may He be exalted—with this meaning primarily. Or, it is because it means "composure" (tu’da), but since this is not fitting for Him—Glory be to Him—it is used in consideration of its consequence and what it results in, namely "greatness," whether in reality or in the minds of people.

[The meaning is:] "What reason has occurred to you, while you are not fearing—or not believing—in God, may He be exalted, a greatness that necessitates honoring Him—Glory be to His Majesty—through faith in Him and obedience to Him?"