36. From the reference to context it is clear that those who go after achieving the worldly gains and become desirous of having a luxurious life, become negligent of remembering Allah. It results in Satan gaining control over them, and he becomes their companion and misguides them. Here Allah’s remembrance means to remember Him with full consciousness, i.e. to have one’s mind attentive to Allah. Remembering Allah by reciting His name and words is very important from this aspect. In this connection, Note No.152 of Surah Taha should be kept in view. To be under the control of Satan and being his companion may not be seen by physical eyes, but its effects can be felt in ideas, thoughts, views and practical life and in morality. Quran informs us about these. These are hidden from our eyes, but they are influencing our beliefs and practices.

37. Actually the words used are “Ba’dal Mashriqain” which literally means distance between two casts (horizons), but in the Arabic idiom for east and west the word mashriqain is used, as for the ‘Shams’ and ‘Qamar’ the idiom used is ‘Qamran’ (two Qamar - two moons).That is why we have translated it as two horizous a distance between the east and the west. The ayah means that today these disbelievers have made Satan their companion, but on the Day of Judgment they will hate their companion and would openly tell him: would it that there were a great distance between them and him.

38. That is: When you have come here after doing wrong to your own self, then you should share punishment with your satan companions, and your sharing this will not result in reducing your punishment, that is, these satans will not help in reducing the severity of your punishment and your gathering in the Hell cannot be the means of reducing the sense of pain.

39. Those who have lost the capability of listening to and seeing the truth, for them no counsel or admonition will be effective nor can they be guided.

40. That is: O Prophet! These people are waiting for your death. But even if We took you away from the world, they will not be spared from getting their deserving punishment from Allah. On this occasion Note No.75, Surah Yunus may be kept in view.

41. And the second alternative took place. The adverse consequences that the disbelievers were subjected to were seen by the Prophet in his lifetime.

42. Means Quran, which holding firmly signifies that it should be believed in from the depths of the heart and whatever it teaches should be followed sincerely.

43. Questioning regarding what they did with Quran.

44. Asking the messengers of Allah means to seek from their books and their teachings whether they had really given instructions that their followers may pray to other than the Most Merciful, Allah. To prove this no reliable document can be presented. And when the fact is this that when the prophets had not given any command for worshipping the other deities, then what is the basis and ground for polytheism and idolatry? This style is an effective figure of speech, similar to the style employed in Surah Nisa, ayah No.59. (If you dispute about any matter, refer it to Allah and the messenger). It is obvious that here books are meant to be referred to and not actually approaching Allah and His messenger, when he is not amongst us.