COMMENTARY:  
(Verse 33)- {Muali= ?????), the plural is (Maula=????): from the root :=) Wala= (????: to be near in place or adjacent in relationship, to follow. Maula may therefore mean: (1) nearly related, (2) heir, (3) sharer or partner; these three meanings are implied here; (4) neighbor, or friend, or protector, or client (see Surat Al-Dukh’an 44 verse 41); (5) Lord, or master (see Surat Al-Nahl 16 verse 76).                                               When the emigration took place from Mecca to Al-Medina, bonds and links of brotherhood were established between the Emigrants and the Helpers, and they shared in each other’s inheritance. Later, when the community was solidly established, and relations with those left behind in Mecca were resumed, the rights of blood-relations in Mecca, and the Helper-brethren in Al-Medina were both safe-guarded. This is the particular meaning. The more general meaning is similar: respect your ties of blood, of neighborhood, and of friendly compacts and understandings. Be just to all.
(Verse 34)- (Gawwam= ?????): one who stands firm in another’s business, protects his interests, and looks after his affairs; or it may be standing firm in his own business, managing affairs with steady purpose, see verse 135 to come. And the sentence may be rendered:”and protect (the husband’s interest) in his absence, as God has protected them. If we take the rendering as in the text, the meaning is:”the good wife is obedient and harmonious in her husband’s presence, and in his absence guard’s his reputation and property and her own virtue, as ordained by God. If we take the rendering as in the note, we reach the same result in a different way, the good wife, in her husband’s absence, remembering how God has given her a sheltered position, does everything to justify that position by guarding her own virtue and his reputation, honor, and property.                                                                                                                          In case of family inconsistency four steps are mentioned to be taken in that order: (1) perhaps verbal advice or admonition may be sufficient: (2) if not, then sex relations may be suspended; (3) if this is not sufficient, some slight physical correction may be administered: (but Imam Al-Shafi’I considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty –even of the nagging kind- as mentioned in the next clause: (4) if all this fails, a family council is recommended (as in verse 35).  Temper, nagging, sarcasm, speaking at each other in other people’s presence, reverting to past faults which should be forgiven and forgotten; - all this is forbidden. And the reason given is characteristic of Islam. You must live all your life as in the presence of God, Who is high above us, but who watches over us. How petty and contemptible will our little squabbles appear in His presence!                                                 
(Verse 35)- An excellent plan for settling family dispute –without too much publicity or mud-throwing- or resort to the chicaneries of the law. The Latin countries recognize this plan in their legal system. It is a pity that Muslims do not resort to it universally, as they should. The arbiters from each family would know the idiosyncrasies of both parties, and would be able – with God’s help- to effect a real reconciliation.
(Verse 36)- The essence of Islam is to serve God and do good to your fellow-creatures. This is wider and more comprehensive than:”Love God and love your neighbor”. For it includes duties to animals as our fellow-creatures, and emphasizes practical service rather than sentiment.                                                     (Neighbors who are near): that is –in local situation as well as intimate relationships- just as (Neighbors who are strangers) includes those whom we do not know or who live away from us in a different sphere altogether.  (The companions by your side) may be your intimate friends and associates, just as the (way-farer you meet) may be casual acquaintance on your travels. This last is much wider than the “stranger within your gate”.    
(What your right hands possess): anything that has no civil rights. It includes captives or slaves (where they exist in any form whatsoever), people in your power, or dumb animals with which you have to deal. They are all God’s creatures and deserve our sympathy and our practical service. {Coleridge’s [RIME OF THE ANCIENT MARINER]-“He prayeth best who loveth best all things both great and small, for the dear God who loveth us, He made and loveth all”. Real deeds of service and kindness proceed, not from showing-off or from superior sort of condescension, but from a frank recognition of our own humility and the real claims –before God- of all our fellow-creatures. For in our mutual needs we are equal before God, or perhaps the best of us {as the world sees us} may be worst of us, (from the same point of view.
(Verse 37)- Arrogance is one reason why our deeds or love and kindness do not thrive. Another is niggardliness or selfishness. God doesn’t love either the one or the other, for they both proceed from want of love of God, or faith in God. Niggardly is the worldly ‘wise man’ who –not only refuses to spend himself in service- but by example and precept prevents others from doing so, as otherwise he would be made odious by comparison, before his fellow-creatures. So he either makes virtue of his caution, or hides his gifts which have been given him; wealth, position, talent, etc. - Note how the punishment fits the crime. The niggard holds other people in contempt, and in doing so, becomes himself contemptible.
(Verse 38)- A fault opposed to niggardliness, and equally opposed to the true Charity, is to spend lavishly to be seen of men. It is mere hypocrisy; there is no love in it; either for God or for man.
(Verse 39)- Sustenance: physical, intellectual, spiritual; everything pertaining to life and growth. Our being is from God, and we must therefore spend ourselves freely for God. How can it be burden? It is merely a response to the demand of our own healthy nature.
(Verse 40)- Any little good of our own comes from the purity of our heart. Its results in the world are doubled and multiplied by God’s Grace and Mercy: but an even greater reward comes from His own Presence, His good pleasure, which brings us nearer to Him.
(Verse 41)- Each Prophet and Leader is a witness for his people and his contemporaries;- for those who accept God, and against those who reject Him.        
(Verse 42)- Those who rejects God’s message will wish –when their eyes are opened- that they were reduced to dust, for existence itself will be agony to them. They might like to hide in the dust, but nothing is hidden from God. All their past will stand out clear before Him.
Notes on verses 43-70: Be clean and pure, and seek not occasions for quibbles, nor go after sorcery or false gods. Be faithful in your trusts, learn obedience, and settle your quarrels under the guidance of God’s Apostle [PPBUH]. Ever keep away from hypocrisy and every kind of falsehood. Then you will be admitted to glorious fellowship with the highest and noblest in the spiritual world. 
(Verse 43)- The reference is either to a state of intoxication or to dazed state of mind on account of drowsiness or some other cause. Or perhaps both are implied. Before the prohibition of the intoxicants altogether was promulgated, it was at least unbecoming that people should come to prayers in such a state. For prayers it is the only right that we should collect our whole minds and approach God in a spirit of reverence. (Prayers=Salat/????) here may mean “a place of prayers”, a Mosque; the resulting meaning would be same. The strictest cleanliness and purity of mind and body are required, especially at the time of prayer. But there are circumstances when water for ablutions in not easily obtainable, especially in the dry conditions of the Arabs, and then washing with dry sand or clean earth is recommended. The four such circumstances are mentioned: the two last when washing is specially required; the two first when washing may be necessary, but it may not be easy to get water. For a man, when he is ill, cannot walk out far to get water, and a man on a journey has no full control over his supplies. In all four cases, where water cannot be got, cleaning with dry sand or earth is recommended.     
*((Strike your hands on the earth and then pass the palm of each on the back of the other and then blow off the dust from them and then pass/rub them on your face (this is called Tayamum)).))- (The origin (Yammam=???) = to intend – to mean- betake oneself to).
(Verses 44-45)- See Surat Al-Imran 3 verse 23.