Tafsir of Al-Baqarah 2:50

(And when We parted the sea for you) – This is a conjunction to what preceded it. Al-farq (parting) is the separation between two things. Its transitive use regarding "the sea" implies the meaning of "splitting" (shaqq); meaning, We split it and separated one part from another for your sake and for the cause of your deliverance. The ba (in bikum) is for causality—the causative agent, equivalent to the lam when we consider the actions of the Almighty as having a cause. It denotes causality similar to it in terms of sequential order and being the intended purpose, if we do not accept the former.

He, the Exalted, said bikum (for/by you) rather than lakum (for your sake) because, as reported by al-Damighani, the Arabs say: "I became angry li-Zayd (for Zayd)" if I became angry on his behalf while he is alive, and "I became angry bi-Zayd (by/for Zayd)" if I became angry on his behalf while he is dead. Thus, there is a subtle indication that the parting was for the sake of the ancestors of the addressees. It is also possible that the ba is for seeking aid, based on the meaning of "traversing by means of you," involving a taba’iyyah (consequential) metaphor, whereby their traversing is likened to a tool in being a medium for the occurrence of the parting from Allah, the Exalted. The ba is used accordingly.

As for the statement of Imam al-Razi—may his secret be sanctified—that they were traversing and the water parted upon their traversal, so it is as if it was parted by them, it is countered by the fact that the parting of the water preceded their traversal, as indicated by the narrative and the words of the Almighty: "Then strike the sea with your staff, and it parted, and each portion was like a great mountain." The claim that the "tool" is the staff, as understood from the verse, is not conceded; what is understood is that it is the tool for the striking, not the parting. Even if it were conceded, it is possible that the whole act constitutes the tool, provided that the instrumental nature of the traversal is considered metaphorical.

It is sometimes said that the ba is for accompaniment (mulabasah), and the prepositional phrase serves as a hal (circumstantial qualifier) from the Agent. The accompaniment of the Almighty with them at the time of the parting is an intellectual accompaniment—that is, His being their Supporter and Protector. This is what Musa (peace be upon him) alluded to in the words of the Almighty: "No, indeed with me is my Lord; He will guide me."

Some suggest it is a hal for "the sea," placed in advance, but this is baseless because the parting precedes their accompaniment with the sea, unless interpreted broadly.

There is a difference of opinion regarding this sea: it is said to be the Qulzum (Red Sea), and the distance between its two sides was four farsakhs. It is also said to be the Nile. The Arabs call both salt and fresh water "a sea" (bahr) if it is abundant, as in: "He has let loose the two seas, meeting." Its root refers to vastness, and it is also said to refer to "splitting" (shaqq). From the first comes bahrah (a town), and from the second comes buhayrah (a she-camel whose ear has been split).

Regarding the manner of the splitting, there are two opinions: the famous one is that it was linear, while some traditions suggest it was arc-shaped, as they contain the idea of exiting from the same side they entered. The possibility of returning along the path of entry is almost invalid because the enemies were in their pursuit. The verification of the details concerning this topic will come, if Allah the Exalted wills.

(Then We saved you and drowned the people of Pharaoh) – There is an ellipsis in the speech which the meaning implies. The estimation is: "And when We parted the sea for you, and Pharaoh and his soldiers followed you in their plunge, then We saved you," meaning from drowning, or from Pharaoh and his people overtaking you, or from what you feared. The Exalted used "the family of Pharaoh" (al-Fir'awn) as a metonym for Pharaoh and his people, as one says "the sons of Hashim." His saying, "And We have honored the children of Adam," refers to this species, which includes Adam. He limited the mention to the "family" because, since they were punished by drowning, the origin of obstinacy and the head of misguidance is more deserving of this. The Almighty has mentioned the drowning of Pharaoh in other verses of His Book, such as His saying: "So We drowned him and those with him all together," and "So We seized him and his soldiers and cast them into the sea." Taking "the family" to mean the person himself, as it is proven linguistically in al-Sihah, is weak and inappropriate for the context; what is appropriate is generalization.

It was appropriate for their deliverance to be by casting them into the sea and their exiting from it safely, just as their Prophet Musa—upon our Prophet and him be the best of prayers and peace—was saved from slaughter by his being cast as an infant into the sea and exiting it safely. Every nation has a share from its Prophet.

It was appropriate that the destruction of Pharaoh and his people by drowning matched the destruction of the Children of Israel at their hands by slaughter; for in slaughter, there is the hastening of death through the rivers of blood, while in drowning, there is the slowing of death, with no blood flowing. That which sustains life—namely water, as indicated by His saying: "And We made from water every living thing"—was the cause of their annihilation from existence. This contains an indication of their desperation and the reversal of their hopes, as it is said: "He who chokes on a morsel seeks water; but where does he who chokes on water seek [help]?"

Since drowning is one of the most difficult and severe ways to die—which is why the drowned Muslim is considered a martyr—Allah the Exalted made it an exemplary punishment for the one who claimed lordship and said, "I am your lord most high." According to the severity of the sin is the punishment, and the claim of lordship and exaltation is matched by the descent and concealment of the claimant in the depths of the water. You may also say: since Pharaoh boasted of the water, as indicated by His saying, recounting him: "Is not mine the kingdom of Egypt, and these rivers flowing beneath me?" Allah the Exalted made his destruction by water. The follower has a significant share from the followed. This drowning, deliverance, and inundation occurred on the day of Ashura, and the discussion about that is well-known.

(And you were looking on) – A circumstantial sentence containing a metaphor, meaning "and your fathers were looking on." The object is omitted; meaning, all that passed. If the divine decrees are intended, then "looking" means "knowledge," as held by Ibn Abbas (may Allah be pleased with him). If the actions themselves—drowning, saving, and inundation—are intended, then it means "witnessing," as held by the majority. In this case, the hal (circumstantial clause) relates to the Agent and is governed by all the preceding verbs through competition (tanaazu'). Its benefit is to confirm the grace bestowed upon them, as if it were said: "And you do not doubt it."

It is permissible to posit that the object is specific: namely, their drowning and the sea closing over them. In this case, the hal relates to the nearest verb, "We drowned," and its benefit is the completion of the grace, for the destruction of the enemy is a grace, and witnessing it is another. In the stories of al-Kisa'i, it is mentioned that when the Children of Israel crossed the sea, they stood looking at the sea and Pharaoh's soldiers, contemplating how they fared. Or, the hal relates to the original verb in the mention, which is "We parted," and its benefit is to bring the grace to mind so that they might wonder at its magnitude and recognize its miraculous nature. Or, it refers to the drowned family; the hal is then from the object of "We drowned" and relates to it, the benefit being the verification and establishment of the drowning.

It is said the meaning is that you were looking at one another while you were walking in the sea. It is reported that some of Musa's people said to him: "Where are our companions?" He said: "Proceed, for they are on a path like your path." They said: "We will not be satisfied until we see them." So Allah the Exalted revealed to him to say to his staff thus, and he struck the walls, becoming apertures through which they saw and heard one another. In this case, the hal relates to "We parted," and its benefit is the completion of the grace, for their being comforted by seeing each other's state is another grace. Some people treat the verb in this interpretation as equivalent to an intransitive one, which is not far-fetched.

Indeed, what is far-fetched is to treat "looking" here as a metaphor for "proximity," meaning "you were near them," such that had you looked at them, you would have seen them, like the saying: "You are within my sight and hearing," meaning you are near me such that I see and hear you. Similarly, to treat it as meaning "taking a lesson," i.e., "you were drawing a lesson from their downfall and taking heed of the sites of vengeance sent upon them."

They have recounted very long stories regarding how the Children of Israel exited and their obstinacy while they were in the sea, and the manner of Pharaoh's exit with his soldiers, and the numbers of the two parties, for which neither the Quran nor the authentic Hadith provides evidence. And Allah the Exalted knows best concerning them.

The allusion in the verse is that the sea is the world, and its water is its desires and pleasures. Musa is the heart, and his people are the qualities of the heart. Pharaoh is the commanding soul (al-nafs al-ammarah), and his people are the qualities of the soul; they are the enemies of Musa and his people, pursuing them to kill them while they are traveling toward Allah the Exalted. The enemy is behind them, and the sea of the world is before them. They must, in their journey toward Allah, cross it. Were they to plunge into it without striking with the staff of "There is no god but Allah" held by the hand of Musa the heart—for it has a white hand in this matter—they would drown, just as Pharaoh and his people drowned. And if this staff were in the hand of Pharaoh the soul, it would not split. Just as the hand of Musa the heart is a condition for the splitting, the staff of dhikr (remembrance) is a condition for it. If both conditions are met, and Musa strikes with the staff of dhikr time after time, the sea of the world will split by the permission of Allah through negation (nafy), and the water of desires will pile up to the right and left. Allah the Exalted will send the wind of divine favor and the sun of guidance upon the bottom of that sea, and it will become dry from the water of desires. Thus, Musa and his people will exit by the favor of monotheism to the shore of salvation: "And that to your Lord is the finality." And it is said to Pharaoh and his people when they drown and are entered into a fire: "So away with the wrongdoing people."