And when he negated the path from those who described him, he turned to blame those who were excluded from this description. So He, the Most High, said: "Indeed, the path is only upon those who seek your permission," meaning: they request your permission to remain behind, desiring it. "And they are wealthy," meaning: they have no excuse for remaining behind you and not supporting you. His saying, the Most High, implies a continuation: "They were pleased to be with the left behind," meaning: being among them is as if it is a natural disposition for them. The negation of weakness and illness from them is because He justified their action by their being pleased with remaining behind. This indicates that they have no other excuse. It also indicates that anyone who is like them would be similar to them, even if he were weak or ill. He repeated the mention of the left behind to emphasize their blame for being pleased with being counted among the women; as this was one of the greatest faults among the Arabs. He named the doer of the nature where he omitted it from the first mention. When he mentioned it, the matter became grave, necessitating the greatness of the nature. Thus, he negated absolute knowledge and said, adding to "they were pleased": "And Allah has sealed their hearts," meaning: He who has complete power and encompassing knowledge "upon their hearts." Then he caused the statement: "So they do not know" to arise from that pleasure and sealing, meaning: they have no knowledge. Therefore, they were ignorant of the benefits of jihad for them in both abodes. Thus, they were pleased with what no sane person would be pleased with. This is more eloquent than the negation of understanding in the first part. The appropriateness was further enhanced by including the Bedouins in these verses with the people of the city, as they are far from understanding and deserving of ignorance.