Tafsir of Al-Ma'idah 5:23

(Said two men from among those who fear) — meaning: those who fear Allah the Exalted. It is also recited as such. The intent is two men from the righteous (al-muttaqin). According to the narrations of Ibn Abbas (may Allah be pleased with them both), Mujahid, al-Suddi, and al-Rabi’, they are Joshua son of Nun and Caleb son of Jephunneh. Describing them in this way serves as a subtle insinuation that those besides them among the people did not fear Allah the Exalted, but rather feared the enemy.

It is said that the intent of "the two men" is what was mentioned, while "from among those who fear" refers to the Children of Israel, with the meaning that they feared the enemy. In this view, their being "from among them" denotes their lineage, not their state of fear. Another view suggests it refers to their fear as well, meaning that their fear [of the enemy] did not prevent them from speaking the truth.

Ibn al-Mundhir narrated from Ibn Jubayr that the two men were among the tyrants (al-jababirah) who embraced Islam and came to Moses (peace be upon him). According to this interpretation, "those who" refers to the tyrants, and the pronoun "wa" refers to the Children of Israel, with the object of the relative clause being omitted—i.e., "[those whom] they feared."

Ibn Abbas, Mujahid, and Sa’id ibn Jubayr recited yukhawwufun (with a dammah on the ya). Al-Zamakhshari cited this as evidence that the two men were from the tyrants, as if it were said: "from among those who are feared," meaning the Children of Israel feared them. There are two other possibilities for this reading: First, that it is from al-ikhfah (to cause fear), meaning those who induce fear by reminding [the people] of Allah the Exalted and exhorting them, or those whom Allah’s warning of punishment makes fearful. Second, that the meaning of yukhawwufun is "to revere/esteem," implying that people turned to them due to their virtue and goodness. Given these two possibilities, the claim that this reading necessitates they were from the tyrants is not conclusive. Similarly, the attempt to support that view by the words of Allah the Exalted, "upon whom Allah bestowed favor," meaning with Islam and steadfastness, is not apparent, for this is a trait shared between Joshua, Caleb, and others. The assertion that this description is only appropriate for one who converted from disbelief, and not for one who was already a believer, remains subject to dispute.

The sentence is a second adjective for "two men" or a parenthetical clause. It is also said to be a circumstantial clause (hal)—with the implied "qad"—referring to the pronoun in "they fear" or "two men" due to its specification by the adjective, or referring to the hidden pronoun in the prepositional phrase. That is: they spoke while addressing them and encouraging them.

(Enter upon them the gate) — meaning the gate of their city. The preposition "upon them" is placed before "the gate" to emphasize it, because the objective is the entry into the gate while they are in their city. That is: surprise them and press them in the narrow passage; do not give them respite to come out into the open field where they would have room for battle. (And when you have entered it) — upon them through the gate — (then indeed you will be overcome) — without the need for battle. We have seen them and witnessed that their hearts are weak, even if their bodies are great. Do not fear them; assault them in the narrow passages, for they will not be able to advance or retreat.

It is said that they judged victory to be certain because they knew it through Moses (peace be upon him) and his words: "which Allah has ordained for you." Others say it was from the strength of probability, based on what they understood of Allah's custom in supporting His messengers and what they had witnessed of Allah the Exalted’s dealings with Moses in overcoming his enemies. It is said that the first interpretation is more fitting for linking victory to the act of entering.

(And upon Allah) — the Exalted, exclusively — (do you rely) — after employing the necessary means, and do not rely upon the means themselves, for they have no effect without His permission — (if you are believers) — in Allah the Exalted. The intent here is incitement and agitation; otherwise, their faith was already established. It may also be that "faith" here means belief in Allah the Exalted and in what follows it of belief in His promises—that is, if you are believers in Him, the Exalted, and confirmers of His promise, for that is what necessitates reliance upon Him inevitably.