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(Those who, when Allah is mentioned, their hearts feel fear) i.e., fear Him, the Almighty and Majestic, due to the rays of His Majesty shining upon them. (And those who are patient over what has befallen them) of the hardships of obligations and the burdens of calamities, such as illnesses, trials, and being away from one's homeland. It is not hidden how appropriate this placement is here as well. The manifest view is that patience in the face of all adversities is praiseworthy. Ar-Razi said: "Patience is obligatory regarding what comes from Allah Almighty; as for what comes from oppressors, it is not obligatory; rather, it is mandatory to repel it for whoever is capable of doing so, even by fighting." This contains a point for consideration. (And those who establish prayer) at its appointed times. Perhaps this is mentioned here because travel is a place where one is prone to neglecting the establishment of prayer.

Al-Hasan, Ibn Abi Ishaq, and Abu Amr—in one narration—recited it (As-Salata) with an accusative mark (nasb) as the object of muqimi (those who establish), with the nun deleted for the sake of lightness, as in the line from Al-Kitab: "The protectors of the private parts of the clan; no drops of semen come to them from behind them," with ‘awrat in the accusative. Similar to this is his saying: "Indeed, those whose blood was shed at Falj, they are the people, the very people," and his saying: "O sons of Kulayb, my uncles are those who killed kings and released those in shackles." Ibn Mas‘ud and Al-A‘mash recited it (Al-Muqimine As-Salata) with the nun retained and As-Salata in the accusative, following the original rule. Ad-Dahhak recited it (Al-Muqim As-Salata) in the singular and by genitive construction (idafa). (And from what We have provided them, they spend) in the way of goodness, and among that is the offering of gifts which they highly value.