وَٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِن كِتَابِ رَبِّكَ … وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا
"Keep yourself patient with those who call upon their Lord morning and evening, seeking His face. And let not your eyes stray from them, desiring the adornment of the life of this world."
The verb must be recorded: lā taʿdu — root ع-د-و: to overstep, to pass beyond. That is, it does not say "look at them"; it says let your eye not stray from them.
I record this as my own reading: the sentence corrects the direction of a gaze. And the ground of the prohibition is stated too: turīdu zīnata'l-ḥayāti'd-dunyā.
The construct Zīnatu'l-ḥayāti'd-dunyā had occurred in the seventh verse of the sūra (innā jaʿalnā mā ʿala'l-arḍi zīnatan lahā). And it will come once more in the forty-sixth (al-mālu wa'l-banūna zīnatu'l-ḥayāti'd-dunyā). Three occurrences: a pattern that can be verified within the sūra.
The same matter was treated in ʿAbasa (the blind man who came being left unattended while the eminent man was turned towards), and the line recorded there may be carried over here: the measure in choosing whom to address being taken from social standing. I rely on that treatment.
بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ — the two extreme times of day. The same pair was treated in Ghāfir (al-Muʾmin) 40/55 and Maryam 19/11.
In Arabic this pattern (fa'l-yuʾmin … fa'l-yakfur) is understood not as a command but as leaving free and reporting the consequence. The same structure was treated in al-Zumar at 39/15 (fa'ʿbudū mā shiʾtum min dūnih); I rely on that treatment.
And immediately after it comes the consequence: innā aʿtadnā li'ẓ-ẓālimīna nārā. That is, the freedom is not left without an outcome.