Ruku 315 ع
Section 315 of 556 • 17 Verses
تَبَارَكَ ٱلَّذِى جَعَلَ فِى ٱلسَّمَآءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَٰجًا وَقَمَرًا مُّنِيرًا
15:17; 85:2.
سِرَاجٌ کے معنے عربی زبان میں چراغ کے ہیں۔ اس لئے کہ چراغ کے اندر تیل پڑنے کے بعد اس کی اپنی روشنی نکلتی ہے جس طرح سورج کی اپنی روشنی نکلتی ہے لیکن چاند باہر سے یعنی سورج سے روشنی حاصل کرتا ہے اس لئے دوسری جگہ قَمَر کو نو ر کہا ہے۔ یعنی روشنی تو دیتا ہے مگر وہ روشنی مستعار ہوتی ہے (یونس آیت۶) چنانچہ لغت میں بھی ہے کہ اَلضَّوْء سورج کی روشنی کے لئے بولا جاتا ہے اور اس کی صفت یہ ہے کہ وہ ذاتی روشنی ہوتی ہے (دیکھئے اقرب زیر لفظ ضَوء) اس سے بھی معلوم ہوتا ہے کہ نور جو اس کے بالمقابل ہے اس کے معنے اکتسابی روشنی کے ہیں (یہ بھی اقرب میں ہی لکھا ہے)
15:17; 85:2.
By alluding to the creation of the heavens, and the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars—the Holy Prophet, the Promised Messiah and the Companions of the Holy Prophet about whom he is reported to have said: 'My Companions are like so many stars, whomsoever of them you will follow, you will get right guidance' (Razin).
15:17; 85:2.
Important Words:
بروجاً (mansions) is the plural of برج (burj) which is derived from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. برج (burj) means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars, or constellations or asterisms (Lane). See also 15:17.
Commentary:
The verse constitutes an answer to the query of disbelievers mentioned in the preceding verse, viz. "And Who is the Gracious God?" It means to say that the Gracious God is "He Who has made mansions in the heavens and has placed therein a Lamp and a Moon giving light." As the Divine attribute "Gracious" is intimately connected with the creation of the universe and the revelation of the Quran and as the present verse points to the creation of the physical firmament and by implication to the spiritual firmament, it forms an appropriate answer to the impudent query of the disbelievers.
By alluding to the creation of the heavens, the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars. The Holy Prophet is the Sun of the spiritual firmament, the Promised Messiah is the Moon and the Holy Prophet’s Companions and the learned and righteous savants among his followers are the stars of this spiritual firmament. The Promised Messiah borrowed his spiritual light from the Holy Prophet. About his Companions the Holy Prophet is reported to have said: "My Companions are like stars, whomsoever of them you will follow, you will get right guidance" (Razin).
a
15:17; 85:2.
3
سِرَاجٌ کے معنے عربی زبان میں چراغ کے ہیں۔ اس لئے کہ چراغ کے اندر تیل پڑنے کے بعد اس کی اپنی روشنی نکلتی ہے جس طرح سورج کی اپنی روشنی نکلتی ہے لیکن چاند باہر سے یعنی سورج سے روشنی حاصل کرتا ہے اس لئے دوسری جگہ قَمَر کو نو ر کہا ہے۔ یعنی روشنی تو دیتا ہے مگر وہ روشنی مستعار ہوتی ہے (یونس آیت۶) چنانچہ لغت میں بھی ہے کہ اَلضَّوْء سورج کی روشنی کے لئے بولا جاتا ہے اور اس کی صفت یہ ہے کہ وہ ذاتی روشنی ہوتی ہے (دیکھئے اقرب زیر لفظ ضَوء) اس سے بھی معلوم ہوتا ہے کہ نور جو اس کے بالمقابل ہے اس کے معنے اکتسابی روشنی کے ہیں (یہ بھی اقرب میں ہی لکھا ہے)
a
15:17; 85:2.
2690
Important Words:
بروجاً (mansions) is the plural of برج (burj) which is derived from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. برج (burj) means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars, or constellations or asterisms (Lane). See also 15:17.
Commentary:
The verse constitutes an answer to the query of disbelievers mentioned in the preceding verse, viz. "And Who is the Gracious God?" It means to say that the Gracious God is "He Who has made mansions in the heavens and has placed therein a Lamp and a Moon giving light." As the Divine attribute "Gracious" is intimately connected with the creation of the universe and the revelation of the Quran and as the present verse points to the creation of the physical firmament and by implication to the spiritual firmament, it forms an appropriate answer to the impudent query of the disbelievers.
By alluding to the creation of the heavens, the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars. The Holy Prophet is the Sun of the spiritual firmament, the Promised Messiah is the Moon and the Holy Prophet’s Companions and the learned and righteous savants among his followers are the stars of this spiritual firmament. The Promised Messiah borrowed his spiritual light from the Holy Prophet. About his Companions the Holy Prophet is reported to have said: "My Companions are like stars, whomsoever of them you will follow, you will get right guidance" (Razin).
d
15:17; 85:2.
2087A
By alluding to the creation of the heavens, and the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars—the Holy Prophet, the Promised Messiah and the Companions of the Holy Prophet about whom he is reported to have said: 'My Companions are like so many stars, whomsoever of them you will follow, you will get right guidance' (Razin).
وَهُوَ ٱلَّذِى جَعَلَ ٱلَّيْلَ وَٱلنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا
36:38-41.
36:38-41.
Just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world, God raises a Reformer to give light to it.
36:38-41.
Commentary:
The simile begun in the preceding verse is continued in the present one. The verse purports to say that just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world God raises a Reformer to give light to it.
The words "For him who desires to remember" signify that seekers after true knowledge may ponder over the perfect design that pervades the universe and thus may add to their knowledge and wisdom.
The clause "who desires to be grateful" means that men may also think over the numerous benefits they derive from the alternation of day and night and may be grateful to God for His manifold favours.
b
36:38-41.
a
36:38-41.
2691
Commentary:
The simile begun in the preceding verse is continued in the present one. The verse purports to say that just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world God raises a Reformer to give light to it.
The words "For him who desires to remember" signify that seekers after true knowledge may ponder over the perfect design that pervades the universe and thus may add to their knowledge and wisdom.
The clause "who desires to be grateful" means that men may also think over the numerous benefits they derive from the alternation of day and night and may be grateful to God for His manifold favours.
a
36:38-41.
2088
Just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world, God raises a Reformer to give light to it.
وَعِبَادُ ٱلرَّحْمَٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ ٱلْجَٰهِلُونَ قَالُوا۟ سَلَٰمًا
17:38; 31:19.
28:56.
With this verse begins a brief description of the great moral revolution which that Sun of the spiritual firmament––the Holy Prophet–– brought about among his people. From being the sons of darkness they became the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposites of the vices from which the people of the Holy Prophet particularly suffered.
17:38; 31:19.
28:56.
Commentary:
With this verse begins a brief description of the great moral and spiritual revolution which that Sun of the spiritual firmament—the Holy Prophet—brought about among his people. From عباد الشیطان i.e. the sons of darkness, they became عباد الرحمان i.e. the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposite counterparts of the vices from which the people of the Holy Prophet particularly suffered. The Divine attribute الرحمن i.e. the Gracious, has been specially mentioned to show that the great revolution referred to above was brought about by the teaching of the Quran whose revelation has a direct and intimate connection with this Divine attribute as hinted in the verse الرحمن علم القرآن i.e. the Gracious God Who taught the Quran (55:2-3).
The verse also implies that the lives of God’s servants also bear testimony to the fact that He is الرحمن (Gracious).
c
17:38; 31:19.
d
28:56.
1
یعنی تکبر کے ساتھ نہیں چلتے۔
2
یعنی جہالت کی باتیں کرتے ہیں۔
b
17:38; 31:19.
c
28:56.
2692
Commentary:
With this verse begins a brief description of the great moral and spiritual revolution which that Sun of the spiritual firmament—the Holy Prophet—brought about among his people. From عباد الشیطان i.e. the sons of darkness, they became عباد الرحمان i.e. the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposite counterparts of the vices from which the people of the Holy Prophet particularly suffered. The Divine attribute الرحمن i.e. the Gracious, has been specially mentioned to show that the great revolution referred to above was brought about by the teaching of the Quran whose revelation has a direct and intimate connection with this Divine attribute as hinted in the verse الرحمن علم القرآن i.e. the Gracious God Who taught the Quran (55:2-3).
The verse also implies that the lives of God’s servants also bear testimony to the fact that He is الرحمن (Gracious).
b
17:38; 31:19.
c
28:56.
2089
With this verse begins a brief description of the great moral revolution which that Sun of the spiritual firmament––the Holy Prophet–– brought about among his people. From being the sons of darkness they became the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposites of the vices from which the people of the Holy Prophet particularly suffered.
وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَٰمًا
41:39; 73:21.
41:39; 73:21.
41:39; 73:21.
Commentary:
History bears witness to the fact that early Muslims, even in the field of battle, while they had actually remained engaged all day long in fighting, spent their nights in prayer and the remembrance of God.
e
41:39; 73:21.
a
41:39; 73:21.
2693
Commentary:
History bears witness to the fact that early Muslims, even in the field of battle, while they had actually remained engaged all day long in fighting, spent their nights in prayer and the remembrance of God.
d
41:39; 73:21.
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
2694
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
إِنَّهَا سَآءَتْ مُسْتَقَرًّا وَمُقَامًا
وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا
7:32; 17:28.
7:32; 17:28.
6:142; 7:32; 17:28.
Important Words:
لم یقتروا (nor spend niggardly). See 2:237 & 10:27.
قواما (a moderate position) is derived from قام which means, he stood still in his place. قاومه means, it was equal or equivalent to it. قوامmeans, stature of a man; symmetry or justness of proportion; moderation; stay or support of a thing; subsistence of a man (Lane & Aqrab).
f
7:32; 17:28.
b
6:142; 7:32; 17:28.
2695
Important Words:
لم یقتروا (nor spend niggardly). See 2:237 & 10:27.
قواما (a moderate position) is derived from قام which means, he stood still in his place. قاومه means, it was equal or equivalent to it. قوامmeans, stature of a man; symmetry or justness of proportion; moderation; stay or support of a thing; subsistence of a man (Lane & Aqrab).
a
7:32; 17:28.
وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا
6:152; 17:33, 34.
6:152; 17:33, 34.
Idolatry, murder and adultery are the three basic sins and the fountainheads of individual depravity and social and sexual immorality. The Qur’an has reverted to these sins again and again.
6:152; 17:33, 34.
Important Words:
أثاماً (punishment of sin) is infinitive noun from أثم which means, he fell into or committed a sin or crime: he did what was unlawful. أثام means, the requital or recompense of a sin or crime or punishment thereof (Lane).
Commentary:
The verse deals with the three basic sins, i.e. idolatry, murder and adultery, the fountainheads of individual depravity and social and sexual immorality. The Quran has reverted to these three sins again and again.
a
6:152; 17:33, 34.
c
6:152; 17:33, 34.
2696
Important Words:
أثاماً (punishment of sin) is infinitive noun from أثم which means, he fell into or committed a sin or crime: he did what was unlawful. أثام means, the requital or recompense of a sin or crime or punishment thereof (Lane).
Commentary:
The verse deals with the three basic sins, i.e. idolatry, murder and adultery, the fountainheads of individual depravity and social and sexual immorality. The Quran has reverted to these three sins again and again.
b
6:152; 17:33, 34.
2090
Idolatry, murder and adultery are the three basic sins and the fountainheads of individual depravity and social and sexual immorality. The Qur’an has reverted to these sins again and again.
يُضَٰعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱلْقِيَٰمَةِ وَيَخْلُدْ فِيهِۦ مُهَانًا
4:15.
4:15.
4:15.
Commentary:
توبة (repentance) signifies repenting sincerely, truly and honestly of past moral relapses with a firm resolve completely to shun all evil and do good deeds, and making amends for all wrongs done to people. In short توبة consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
b
4:15.
a
4:15.
2696A
Commentary:
توبة (repentance) signifies repenting sincerely, truly and honestly of past moral relapses with a firm resolve completely to shun all evil and do good deeds, and making amends for all wrongs done to people. In short توبة consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
c
4:15.
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًا صَٰلِحًا فَأُو۟لَٰٓئِكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمْ حَسَنَٰتٍ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
3:58; 6:49; 18:89; 19:61; 34:38.
3:58; 6:49; 18:89; 19:61; 34:38.
Taubah (repentance) signifies repenting sincerely, truly and honestly of past moral lapses with a firm resolve completely to shun all evil and to do good deeds, and making amends for all wrongs done to people. It consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
3:58; 6:49; 18:89; 19:61; 34:38.
Commentary:
So complete and thorough was the reformation brought about by the Holy Prophet in the lives of his followers that in the place of every sin and crime in which they indulged before Islam, they practised a corresponding virtue. This is how their evil deeds became converted into good ones. Those who were the very embodiment of vice became the models of virtue and righteousness.
c
3:58; 6:49; 18:89; 19:61; 34:38.
b
3:58; 6:49; 18:89; 19:61; 34:38.
2697
Commentary:
So complete and thorough was the reformation brought about by the Holy Prophet in the lives of his followers that in the place of every sin and crime in which they indulged before Islam, they practised a corresponding virtue. This is how their evil deeds became converted into good ones. Those who were the very embodiment of vice became the models of virtue and righteousness.
d
3:58; 6:49; 18:89; 19:61; 34:38.
2091
Taubah (repentance) signifies repenting sincerely, truly and honestly of past moral lapses with a firm resolve completely to shun all evil and to do good deeds, and making amends for all wrongs done to people. It consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
وَمَن تَابَ وَعَمِلَ صَٰلِحًا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابًا
5:40; 20:83; 28:68.
5:40; 20:83; 28:68.
5:40; 20:83; 28:68.
Commentary:
True and sincere repentance must be followed by good works. There can be no true repentance without good works. This is why the word تاب i.e. repents, in the verse is followed by the expression عمل صالحاً i.e. and does good works.
d
5:40; 20:83; 28:68.
c
5:40; 20:83; 28:68.
2698
Commentary:
True and sincere repentance must be followed by good works. There can be no true repentance without good works. This is why the word تاب i.e. repents, in the verse is followed by the expression عمل صالحاً i.e. and does good works.
e
5:40; 20:83; 28:68.
وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًا
23:4; 28:56.
23:4; 28:56.
Zur means a lie; false witness; association of false gods with Allah; a place where lies are told and people entertain themselves with vain or frivolous diversion; the assemblies of polytheists, etc. (Lane).
23:4; 28:56.
Important Words:
زور means, a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. (Lane & Aqrab).
Commentary:
In view of different meanings of the word زور given under "Important Words" above, the expression لا یشھدون الزور would mean: (a) they do not tell lies; or (b) they do not go to places where people indulge in telling lies and in frivolous diversions, they do not sit in the company of liars; or (c) they do not associate false gods with Allah or do not attend such places where idolatry is practised; or (d) they do not bear false witness. In the last case the particle ب will be taken as understood before الزور.
e
23:4; 28:56.
a
23:4; 28:56.
2699
Important Words:
زور means, a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. (Lane & Aqrab).
Commentary:
In view of different meanings of the word زور given under "Important Words" above, the expression لا یشھدون الزور would mean: (a) they do not tell lies; or (b) they do not go to places where people indulge in telling lies and in frivolous diversions, they do not sit in the company of liars; or (c) they do not associate false gods with Allah or do not attend such places where idolatry is practised; or (d) they do not bear false witness. In the last case the particle ب will be taken as understood before الزور.
a
23:4; 28:56.
2092
Zur means a lie; false witness; association of false gods with Allah; a place where lies are told and people entertain themselves with vain or frivolous diversion; the assemblies of polytheists, etc. (Lane).
وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّا وَعُمْيَانًا
They listen to the Signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
Commentary:
The words "they fall not deaf and dumb thereat," mean that they listen to the signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
2700
Commentary:
The words "they fall not deaf and dumb thereat," mean that they listen to the signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
2092A
They listen to the Signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
یعنی ہمارا خاندان ہماری اتباع کرے لیکن وہ متقی ہو۔ صرف رشتہ داری کی ضدّ میں ہمارا ساتھ نہ دے۔
Commentary:
The word إمام meaning "leader" and "model" (2:125 & 15:80), the verse purports to say that a truly righteous man is not satisfied with only becoming righteous himself but aims at being a model and pattern for other righteous men to copy.
1
یعنی ہمارا خاندان ہماری اتباع کرے لیکن وہ متقی ہو۔ صرف رشتہ داری کی ضدّ میں ہمارا ساتھ نہ دے۔
2701
Commentary:
The word إمام meaning "leader" and "model" (2:125 & 15:80), the verse purports to say that a truly righteous man is not satisfied with only becoming righteous himself but aims at being a model and pattern for other righteous men to copy.
أُو۟لَٰٓئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا۟ وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَٰمًا
34:38.
34:38.
34:38.
Important Words:
غرفة (highest place) is derived from غرف. They say غرف الشیء i.e. he cut or cut off the thing. غرفة means, balcony; chamber in the upper or uppermost storey (Lane & Aqrab).
a
34:38.
a
34:38.
2702
Important Words:
غرفة (highest place) is derived from غرف. They say غرف الشیء i.e. he cut or cut off the thing. غرفة means, balcony; chamber in the upper or uppermost storey (Lane & Aqrab).
b
34:38.
خَٰلِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا
قُلْ مَا يَعْبَؤُا۟ بِكُمْ رَبِّى لَوْلَا دُعَآؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًۢا
Ma a‘ba’ubihi means I do not care for, mind, heed or regard him or I do not hold him to be of any weight or worth, or I do not esteem him (Lane & Mufradat).
Important Words:
یعبؤ (cares) is derived from عبأ which means, he packed up goods, put one upon the other. They say ما أعبأبه i.e. what shall I do with it or I do not care for, mind, heed or regard him, or I do not receive anything from him, with approbation, or I do not hold him to be of any weight or worth; or I do not esteem him (Lane & Mufradat).
Commentary:
The verse means to say that God has created man to serve a grand and noble object. If he turns his back on the object of his creation, he forfeits God’s mercy and makes himself deserving of His displeasure. That sublime purpose of man’s creation is referred to in vv. 51-57.
2703
Important Words:
یعبؤ (cares) is derived from عبأ which means, he packed up goods, put one upon the other. They say ما أعبأبه i.e. what shall I do with it or I do not care for, mind, heed or regard him, or I do not receive anything from him, with approbation, or I do not hold him to be of any weight or worth; or I do not esteem him (Lane & Mufradat).
Commentary:
The verse means to say that God has created man to serve a grand and noble object. If he turns his back on the object of his creation, he forfeits God’s mercy and makes himself deserving of His displeasure. That sublime purpose of man’s creation is referred to in vv. 51-57.
2093
Ma a‘ba’ubihi means I do not care for, mind, heed or regard him or I do not hold him to be of any weight or worth, or I do not esteem him (Lane & Mufradat).