وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا ﴿۲۸﴾ وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا ﴿۲۹﴾

﴾28﴿ Wasbir nafsaka ma'al lazeena yad'oona Rabbahum bilghadaati wal'ashiyyi yureedoona Wajhahoo wa laa ta'du 'aynaaka 'anhum tureedu zeenatal hayaatid dunyaa wa laa tuti' man aghfalnaa qalbahoo 'an zikrinaa wattaba'a hawaahu wa kaana amruhoo furutaa
﴾29﴿ Wa qulil haqqu mir Rabbikum faman shaaa'a falyu'minw wa man shaaa'a falyakfur; innaaa a'tadnaa lizzaalimeena Naaran ahaata bihim suraadiquhaa; wa iny yastagheesoo yughaasoo bimaaa'in kalmuhli yashwil wujooh' bi'sash-sharaab; wa saaa'at murtafaqaa

﴾28﴿ And keep yourself patient with those who call upon their Lord in the morning and evening, seeking His countenance. And do not turn your eyes away from them, desiring the adornments of worldly life. And do not obey one whose heart We have made heedless of Our remembrance and who follows his desires and whose affair has exceeded all bounds
﴾29﴿ Say, The truth is from your Lord, so whoever wills—let him believe; and whoever wills—let him disbelieve. Indeed, We have prepared for the wrongdoers a Fire whose walls will surround them. And if they call for relief, they will be relieved with water like molten brass, which will scald their faces. How dreadful a drink, and how terrible a resting place

[28] In this verse, there is a new continuation (tafrī‘) and the third etiquette is mentioned—just as the Companions of the Cave separated themselves from the wealthy, world-loving people, likewise every monotheist (muwaḥḥid) must associate with other monotheists, even if they are poor.
In the phrase (وَاصْبِرْ) – “Be patient” – there is an indication that accompanying them may involve hardships, but patience is necessary.
(مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ) – “With those who call upon their Lord” – the mention of du‘āʾ (supplication) refers to the remembrance of Allah with tawḥīd (pure monotheism).
Since du‘āʾ is “the essence of worship,” all acts of worship done with sincerity and oneness of Allah are included under this phrase.
(بِالْغَدَاةِ وَالْعَشِيِّ) – Although this implies “morning and evening,” it represents all times, but these times are specified due to their greater merit.
(وَجْهَهُ) – “seeking His Face” – this is clear in meaning (muḥkam), referring to sincerity, though its exact nature (kayfiyyah) is considered among the ambiguous matters (mutashābihāt).
(وَلَا تَعْدُ عَيْنَاكَ) – “Do not let your eyes pass beyond them” – this prohibits abandoning the company of the monotheists for the sake of worldly gains.
(تُرِيدُ زِينَةَ) – “Desiring the adornment [of the world]” – i.e., turning away from the people of tawḥīd for worldly interests is impermissible. However, if one separates for a sharʿī (legal) or customary need, it is permissible.
(وَلَا تُطِعْ) – “And do not obey” – this is a clear instruction to avoid following a person with these three traits:
1. (أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا) – “Whose heart We have made heedless of Our remembrance” – this refers to a sealed heart upon disbelief or shirk.
2. (وَاتَّبَعَ هَوَاهُ) – “Who follows his own desires” – this points to shirk or innovation (bid‘ah).
3. (وَكَانَ أَمْرُهُ فُرُطًا) – “And whose affair is in excess” – meaning his religion is marked by extremism, going beyond the bounds in beliefs and actions.
[29] In this verse, there is a fourth continuation (tafrī‘) and another etiquette is mentioned: just as the Companions of the Cave spoke the truth, similarly, truth must be conveyed—along with both warning and glad tidings.
(الْحَقُّ) – “The truth” – is either the predicate of a hidden subject (i.e., “This statement mentioned earlier is the truth”), or al-ḥaqq is the subject and min rabbikum (“from your Lord”) is the predicate.
This expression defines the truth clearly.
(فَمَنْ شَاءَ فَلْيُؤْمِنْ) – “Whoever wills – let him believe…” – This is proof that humans have will and choice to some extent, and it is a refutation of the Jabriyyah (those who deny free will).
(إِنَّا أَعْتَدْنَا) – “Indeed, We have prepared…” – This shows that the previous phrase (فَلْيَكْفُرْ) was not an encouragement to disbelief, but rather a warning in the form of reproach.
(سُرَادِقُهَا) – “Its walls” – According to a hadith in Tirmidhī, surādiq refers to the four walls of Hell, each wall as wide as a journey of forty years.
(كَالْمُهْلِ) – means the dregs or scum of oil (dirty oil residue).
A second meaning: molten copper or iron.
A third meaning: pus and blood from the wounds of the people of Hell.
Other horrific aspects of this punishment are mentioned in Surah Muhammad (47:15) and Surah Ibrahim (14:16).