Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Our Lord) they say: O our Lord! (Whom Thou causest to enter the Fire: him indeed Thou hast confounded) You have humiliated. (For evil-doers) for the idolaters (there will be no helpers) none will prevent what is going to happen to them in the Hereafter.
Our Lord, whomever You admit into the Fire, to abide therein, You will have abased, You will have humiliated, and the evildoers, the disbelievers therein, shall have no helpers, to protect them from God’s chastisement, exalted be He (the overt noun [‘the evildoers’] has replaced the pronominalisation [‘whomever’] in order to inform that the [punishment of] abasement is specifically theirs; the min of [min ansār, ‘helpers’] is extra).
Our Lord, whomever You admit into the Fire, by way of privation, You will have abased him, by the existence of the remainder that is entirely humiliation, shame and disgrace; and none shall they have, these evildoers, who have associated others [with God] by seeing the other absolutely or [seeing] the remainder, as helpers.
The Proofs of Tawhid for People of Understanding, their Characteristics, Speech, and Supplications
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, in the creation of the heavens and the Earth,) 3:190, referring to the sky in its height and spaciousness, the earth in its expanse and density, the tremendous features they have of rotating planets, seas, mountains, deserts, trees, plants, fruits, animals, metals and various beneficial colors, scents, tastes and elements.
وَاخْتِلَـفِ اللَّيْلِ وَالنَّهَارِ
(And in the alternation of night and day), as one follows and takes from the length of the other. For instance, at times one of them becomes longer than the other, shorter than the other at times and equal to the other at other times, and the same is repeated again and again, and all this occurs by the decision of the Almighty, Most Wise. This is why Allah said,
لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
(there are indeed signs for men of understanding), referring to the intelligent and sound minds that contemplate about the true reality of things, unlike the deaf and mute who do not have sound comprehension. Allah said about the latter type,
(and think deeply about the creation of the heavens and the Earth), contemplating about signs in the sky and earth that testify to the might, ability, knowledge, wisdom, will and mercy of the Creator. Allah criticizes those who do not contemplate about His creation, which testifies to His existence, Attributes, Shari`ah, His decree and Ayat. Allah said,
(Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth), supplicating;
رَبَّنَآ مَا خَلَقْتَ هَذا بَـطِلاً
("Our Lord! You have not created this without purpose,'')
You did not create all this in jest and play. Rather, You created it in truth, so that You recompense those who do evil in kind, and reward those who do righteous deeds with what is better.
The faithful believers praise Allah and deny that He does anything in jest and without purpose, saying,
("glory to You,''), for You would never create anything without purpose,
فَقِنَا عَذَابَ النَّارِ
("Give us salvation from the torment of the Fire.''), meaning, "O You Who created the creation in truth and justice, Who is far from any shortcomings, or doing things without purpose or with jest, save us from the torment of the Fire with Your power and strength. Direct us to perform the deeds that make You pleased with us. Guide us to righteous work from which You admit us into the delightful Paradise, and save us from Your painful torment.''
("Our Lord! Grant us what You promised unto us through Your Messengers'') for our faith in Your Messengers, or, and this explanation is better; grant us what You promised us by the words of Your Messengers,
وَلاَ تُخْزِنَا يَوْمَ الْقِيَـمَةِ
("and disgrace us not on the Day of Resurrection,''), before all creation,
إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ
("for You never break (Your) Promise.''), for surely, the promise that You conveyed to Your Messengers, which includes us being resurrected before You, shall certainly come to pass.
It was the Prophet's tradition to recite the ten Ayat at the end of Surah Al `Imran when he woke up at night for (voluntary) prayer. Al-Bukhari recorded that Ibn `Abbas said, "I slept one night at the house of my aunt, Maymunah. The Messenger of Allah spoke with his wife for a while and then went to sleep. When it was the third part of the night, he stood up, looked at the sky and recited,
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding) 3:190.
The Prophet then stood up, performed ablution, used Siwak (to clean his teeth) and prayed eleven units of prayer. When Bilal said the Adhan, the Prophet prayed two units of prayer, went out (to the Masjid) and led the people in the Dawn prayer.'' This was also collected by Muslim.
Ibn Marduwyah recorded that `Ata' said, "I, Ibn `Umar and `Ubayd bin `Umayr went to `A'ishah and entered her room, and there was a screen between us and her. She said, `O `Ubayd! What prevents you from visiting us' He said, `What the poet said, `Visit every once in a while, and you will be loved more.' Ibn `Umar said, `Tell us about the most unusual thing you witnessed from the Messenger of Allah.' She cried and said, `All his matters were amazing. On night, he came close to me until his skin touched my skin and said, `Let me worship my Lord.' I said, `By Allah I love your being close to me. I also love that you worship your Lord.' He used the water-skin and performed ablution, but did not use too much water. He then stood up in prayer and cried until his beard became wet. He prostrated and cried until he made the ground wet. He then laid down on his side and cried. When Bilal came to alert the Prophet for the Dawn prayer, he said, `O Messenger of Allah! What makes you cry, while Allah has forgiven you your previous and latter sins' He said,
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.)
(Woe to he who recites it but does not contemplate it.).''
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
From here begins the concluding part of. the Surah and it has no direct connection with the preceding verses, but with the Surah as a whole. Therefore it is worth while to turn to the introduction to this Surah to understand this portion.
That is, "These Signs can help one understand the Reality, provided that one is not unmindful of God and observes the phenomena of Nature like a thinking person and not like an animal."
A close observation of the system of the Universe leads them to the right conclusion that most surely there is a life in the Hereafter with its rewards and punishments. The system itself speaks eloquently of the great wisdom that underlies it, so it follows that the All-Wise Creator must have a definite purpose in the creation of Man. Moreover, the very fact, that He placed everything at man's disposal and has endowed him with a moral sense to discriminate between good and bad, clearly shows that he must be accountable to Him as to whether he had fulfilled that purpose. Consequently he should be rewarded for the good he dces in this world and punished for the evil. This thinking leads one to the conclusion that there must be a life-after-death, where one will be accountable for his deeds. This realization fills man's heart with fear of punishment in the Hereafter, and he spontaneously prays to Him to save him from the Hell-fire.
In the same way, this observation also convinces right thinking men that the point of view of the Messengers about the beginning and the end of the Universe and the purpose of its creation is the correct one; hence the way of life preached and prescribed by them is the only right way.
It does not mean that they have any doubts about the promises of Allah, but this merely shows that they are anxious to know whether they themselves are entitled to the blessings that have been promised. That is why they pray to God, "Our Lord, forgive us-You do not break your promises," for they tear lest they should be ridiculed in the Hereafter by the disbelievers as they were here in this world by such taunts at these; "Look at these people-even their Faith in the Messengers has not saved them from disgrace."
Our Lord whomever You admit into the fire You will have abased and the evildoers shall have no helpers. “Whomever You put to the test in the future by burning ḥurqa You will have abased him. And whomever you put to the test by separation furqa in the present you will have made him miserable. Whomever you have entrusted with the good fortune of communion wuṣla You will have sheltered him and brought him close.”