It means after leading the Children of Israel and departing, use your staff to part the sea and make a way through it. The esteemed teacher Javed Ahmad Ghamidi explains this command as follows:
He has guided as follows:
So, depart with My servants during the night and be aware that you will be followed. And, yes leave the sea at ease [once you cross it]. Undoubtedly, this is now an army destined to drown. (Q 44:23-24)
“It is specified both in the Quran and in the Bible that the water of the sea was parted through tempestuous winds so that Moses (saws) and his nation could cross it. This directive was given for precisely this reason. As a result, as soon as the Israelites crossed the sea, the parted water came back to engulf the Pharaoh and his armies who by that time had reached the center of the sea in pursuit of the Israelites. A little deliberation shows that the style adopted here is as if the control of the sea had been handed over to the prophet at that time; if it had to become calm, it was only through his permission.” (Al-Bayan 4/483-4)
These are the signs that manifest through the prophets, commonly referred to as miracles . Their status is that of clear and evident proofs, which are equally valid for the knowledgeable and the common, the supporter and the opponent. Those who are blessed with the gift of faith, rationality, and a sound nature do not seek these signs, but for them, these signs become a source of blessing, honor, or an increase in faith. On the other hand, those who deny and oppose actively seek these signs. Therefore, according to Allah’s wisdom and will, He reveals these signs for their admonition, warning, or for their guidance and punishment. Explaining this situation, Javed Ahmad Ghamidi writes:
“The personality of a prophet is the epitome of humanity, and their call is based on the nature of human beings. They speak to people based on the ultimate standards of reason and insight, addressing things that make humans unaware or divert them. There is no background of personal gain or acquisition behind their prophethood. Therefore, recognizing a prophet poses no difficulty for someone with a sound nature. If the heart and mind of a person are awake, the signs of prophethood are evident in the words and actions of the prophet.
However, along with this, Allah Almighty also grants the prophet such clear signs that even though deniers may not verbally acknowledge, there is no alternative path for them except to believe in the prophet’s truthfulness.” (Meezan, 133-134)
The nature of these signs or miracles and their reality, as guided by the Quran, is outlined in the following points: Firstly, although the manifestation of these miracles occurs through the prophets, they are entirely from Allah. The nature, impact, and timing of these miracles are determined by Allah’s permission. Prophets and messengers manifest them only when commanded by Allah. Their role in the occurrence is to, for example, strike their staff on a rock, place it on the ground, throw a handful of just toward the disbelievers’ army, or recite the words of Allah’s revelation. In Surah Al-Ma’idah (5), Allah describes the event that will occur on the Day of Judgment concerning the miracles granted to Prophet Jesus (Isa), peace be upon him. The phrase”بِإِذْنِي” (by My permission) is repeatedly emphasized. This is to establish the belief that the miracles, upon which the divinity of Jesus is based, were from Allah and were in accordance with His command. The Christians, by attributing them to the Prophet Jesus, committed an unpardonable crime. Allah Almighty says:
When God will say:
And, at the time, when at My directive, you would fashion from clay the model of a bird, then would breathe into it and it would become a living bird at My directive; and you would cure the born-blind and those inflicted with leprosy with My directive; and, at the time, when you would restore the dead to life with My directive. And, at the time, when I withheld the Israelites from harming you when you came to them with clear signs and their disbelievers said: Nothing! This is but plain sorcery. (Q 5:110)
Imam Amin Ahsan Islahi, while explaining this context, writes elucidating the permission of Allah:
“God will say these things, addressing Prophet Jesus (Isa) on the Day of Judgment, to establish the evidence against the Christians. It is as if, in the presence of Prophet Jesus (Isa), the reality will be clarified for the Christians that the presence of Prophet Jesus (Isa) and the blessings upon him and his mother were all from Allah. The miracles he showed were all displayed by the command and order of Allah. Despite the dangers the Jews put him and his mother through, Allah alone saved them. Then, when Allah reveals everything and the greatest witness to it all is Prophet Jesus (Isa) himself, the Christians will be asked: By whose saying did you make him God? Here, the repetition of “بِإِذْنِي” (by My permission) is highly emphatic. Allah will reiterate it on every point, and on each occasion, Prophet Jesus (Isa) will say ‘آمَنَّا وَصَدَّقْنَا‘ (We believed and testified). It is evident that, based on the miracles, the Christians deified Prophet Jesus (Isa), whereas everything happened by Allah’s ‘اذن‘ (permission), and the one who acknowledges it through the display of miracles himself is Prophet Jesus (Isa). So, in the account of the Christians, besides disgrace and humiliation, what else will remain?” (Q 5:110)
Secondly, their excellence cannot be comprehended by knowledge and skill. It is not possible to dismiss them by considering them mere illusions and optical tricks, nor can they be denied by attributing them to sleight of hand and deception. Even experts in these matters are compelled to acknowledge their authenticity and certainty. They admit that these are transactions beyond the level of acquisition and attainment, surpassing anything related to magic and sorcery.
Javed Ahmad Ghamidi writes: “No individual can reject these miracles by attributing them to magic or the perfection of knowledge and skill. The reality of such sciences and arts cannot be understood better than by their experts, and even they are compelled to confess their inability. The mention of the two miracles of Prophet Moses (Musa), peace be upon him, has been discussed earlier, and Pharaoh attempted to dispel their effect by conducting this very test. The Quran narrates that he sent sorcerers throughout the kingdom and gathered them on the day of the festival. He organized this event with the hope of victory, but when the sorcerers saw the staff of Moses swallowing their illusions, they involuntarily fell in prostration and declared that they believe in the Lord of Moses and Aaron. This belief, since it originated from witnessing the truth with their own eyes, was so firmly established that when Pharaoh threatened them with severe punishment, they, who had moments ago earnestly sought reward from him, responded, ‘We do not care. Now you can do whatever you want, for we have seen a clear distinction between magic and the reality.’” The magicians replied:
Thirdly, one significant purpose of these miracles is to conclude the argument against the deniers and opposers. It means that those who are not paying attention to the proofs of reason and nature and unreasonably demanding extraordinary signs, they have no excuse left for deviating from the truth. Therefore, after the manifestation of these miracles, there remains no room for denial for the deniers. Even if they continue to deny verbally, their hearts and minds are compelled to acknowledge the truth. These miracles are evident like the sun, and they stand as equally valid evidence for both the general public and the specific individuals.
The establishment of the conclusive evidence also provides another opportunity for the deniers to embrace faith. When the deniers demand punishment from the Prophet and express their intent that if the threatened punishment is true, then bring it upon us, in response, instead of punishment, sensory miracles are shown to make them certain about the impending punishment. This is a manifestation of Allah’s mercy. The purpose is to open the eyes of those whose vision is not enlightened by the proofs of reason and nature. By witnessing these extraordinary events, they may open their eyes and become ready to embrace faith.
An example of this is the she-camel’s appearance in the nation of Thamud. Imam Amin Ahsan Islahi writes:
“This she-camels appearance, in response to the demand for punishment by the nation, was presented as a sign of impending punishment, as we mentioned earlier. Hence, the Qur’an explicitly states that when the leaders of Thamud cut the she-camels feet on the third day, a divine punishment was imminent. In response to the demand for punishment, instead of actual punishment, a sign of punishment was mentioned, demonstrating Allah’s mercy and compassion. He is slow in wrath but swift in mercy. For this reason, He preferred to give people more time to be warned. However, rather than heeding the warning, they took the audacious step of cutting the she-camel’s feet.” (Tadabbur e Quran 3/301-302)
We shall certainly not give you preference over those clear signs that have come before us nor over the Being Who has created us. So, do what you want to. Whatever you can do relates to this world. We have professed faith in our Lord so that He may forgive our sins and also forgive the magic to which you have compelled us. God only is better and eternal. (Q 20:72-3) (Meezan 136)
References:
[1]. It should be clear that the term “miracle” is not specifically used in the Quran. Instead, the term “ayah” (sign) is used to convey this meaning.