Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(And We created not the heaven and the earth and all that is between them) of created beings and marvels (in vain) for nothing, without ordaining commands and prohibitions. (That is the opinion of those who disbelieve) that is the denial of those who disbelieve in resurrection after death. (And woe) severe chastisement is (unto those who disbelieve) in resurrection after death, (from the Fire) in the Fire!
And We did not create the heavens and the earth and all that is between them in vain, frivolously. That, namely, the creation of what has been mentioned as being for no [particular] purpose, is the supposition of those who disbelieve, from among the people of Mecca. So woe — a valley [in hell-fire] — to the disbelievers from the Fire!
Allah tells us that He did not create the creatures in vain; He created them to worship Him Alone, then He will gather them on the Day of Gathering and will reward the obedient and punish the disbelievers. Allah says:
(And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve!) meaning, those who do not think that the resurrection and the place of return will occur, but they think that there is nothing after this world.
فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِنَ النَّارِ
(Then woe to those who disbelieve from the Fire!) means, woe to them on the Day when they will be resurrected, from the Fire that is prepared for them. Then Allah explains that because of His justice and wisdom, He does not treat the believers and the disbelievers equally. Allah says:
(Shall We treat those who believe and do righteous good deeds as those who do mischief on the earth Or shall We treat Those who have Taqwa as the evildoers) meaning, `We shall not do that.' They are not equal before Allah, and since this is the case, there must inevitably be another realm in which those who obey Allah will be rewarded and the wicked will be punished. This teaching indicates to those of a sound mind and upright nature that there must inevitably be a resurrection and recompense. We see evildoers and criminals are prospering and increasing in wealth, children and luxury, until they die in that state. We see oppressed believers dying of grief and distress, so by the wisdom of the All-Wise, All-Knowing, All-Just who does not do even a speck of dust's weight of injustice, there should be a time when the rights of the oppressed are restored with due justice. If this does not happen in this world, there must be another realm where recompense may be made and consolation may be found. The Qur'an teaches sound aims based on a rational way of thinking, so Allah says:
((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.) meaning, those who are possessed of wisdom and reason.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
That is, "We have not created anything in the world merely in sport and fun so that it may be without any wisdom and purpose and justice, and there may acme no result from any act, good or bad." This is the conclusion of the preceding discourse as well as an introduction to the following theme. The object of this statement as a conclusion to the discourse is to impress the following truth: ¦Man has not been left to wander about at will in the world, nor is this world a lawless kingdom that one may do here whatever one likes with impunity." As an introduction to the following theme, the sentence is meant to say: "The person who does not believe in the meting out of the rewards and punishments, and thinks that both the good and the evil people will ultimately end up in the dust after death and that nobody will be called to account, nor will anyone be rewarded for good or punished for evil, in fact, regards the world as a plaything and its Creator a senseless player, and thinks that by creating the world and man in it, the Creator of the Universe has committed a useless thing. The same thing has been stated in different ways at several places in the Qur'an, e.g. ¦Did you think that We created you without any purpose, and that you would never be brought back to Us?" (AI-Mu'minun: 115).
"We have not created the heavens and the earth and whatever lies between them merely in sport: We have created them with the truth, but most of them do not know. For the resurrection of them all the appointed time is the Day of Decision." (Ad-Dukhan: 38-40).
That is, "Do you think it is reasonable and fair that both the pious and the wicked should be treated alike in the end? Do you regard this concept as satisfying that the pious man should not get any reward for his piety and the wrongdoer should not receive any punishment for his sins? Obviously, if there is to be no Hereafter, and there is to be no accountability and no rewards and no punishments for human acts, it negates both Allah's wisdom and His justice, and the entire order of the Universe becomes a blind order. On this assumption there remains no motive for doing good and no deterrent against evil. God forbid, if the Godhead of God should be such a lawless kingdom, the one who leads a pious lift in the face of all kinds of hardships in the world and endeavors to reform the people, would be a foolish person, and the one who gains benefits by committing All kinds of excesses and enjoys sinful pleasures of life, would be a wise man."
The Qur'an has been called a blessed Book in the sense that it is highly useful for man: it gives him the best guidance to improve and reform his life: by following it he has only to gain and nothing to lose.