{But the Messenger and those who believed with him struggled with their wealth and their souls}

This is an adversative clause (istidrak), because it is understood from the [preceding] discourse that if these [hypocrites] remained behind and did not struggle, there is no harm [in that], because those who are better than them have already risen to the task in the most perfect manner. It is similar to His saying—the Exalted—: {So if these disbelieve in it, We have entrusted it to a people who are not disbelievers in it}.

In the verse, there is an insinuation that these people do not possess any true faith in Allah—the Exalted—even if they have not explicitly turned away from Him as they turned away from the struggle by seeking permission to remain behind.

{And those—} meaning those described with these magnificent attributes, {—shall have the good things}—that is, the benefits that the soul finds comfort in and is at ease with. The outward meaning of the term here implies universality, covering the benefits of both abodes, such as victory and spoils in this world, and Paradise and its bliss in the Hereafter.

It has been said: What is intended by it is the Hur (fair maidens), due to His saying—the Exalted—: {In them are good, beautiful ones (khayratun hisan)}; for the term there signifies the Hur, and it is thus carried to that meaning here as well. Al-Mubarrad affirmed that al-khayrat is used to refer to virtuous women, and it is the plural of khayrah (with a quiescent ya), which is the lightened form of khayyirah (with a doubled ya), the feminine form of khayr—which is the excellent one of everything, [denoting] the refined among them.

{And those are the successful ones}—meaning, those who attain the objectives, unlike those who have acquired only a portion that will soon perish. The demonstrative noun is repeated to signal the nobility of their status.