Prophet Moses (PBUH) was given two significant signs, one being the staff and the other the shining hand. These were exceptional signs granted to him at the time of his prophethood. Many of his miracles were manifested through these signs. Both were given to him in the sacred valley of Tuwa. It is stated in the Qur’an that when Moses (PBUH) was returning from Midian and reached the valley of Tuwa, he saw a flame. Mistaking it for fire, he proceeded towards it. Upon reaching there, he was called from the unseen, “Indeed, I am your Lord, so remove your sandals; indeed, you are in the sacred valley of Tuwa. And I have chosen you, so listen attentively to what is revealed.” At this moment, Allah commanded Moses (PBUH) to cast down his staff on the ground; when he did so, it transformed into a serpentine creature. Then Allah instructed him to place his hand under his arm and withdraw it; upon doing so, his hand became white and shining. In Surah Ta-Ha, it is said:
وَمَا تِلْكَ بِيَمِيْنِكَ يٰمُوْسٰي. قَالَ هِيَ عَصَايَﵐ اَتَوَكَّؤُا عَلَيْهَا وَاَهُشُّ بِهَا عَلٰي غَنَمِيْ وَلِيَ فِيْهَا مَاٰرِبُ اُخْرٰي. قَالَ اَلْقِهَا يٰمُوْسٰي. فَاَلْقٰىهَا فَاِذَا هِيَ حَيَّةٌ تَسْعٰي. قَالَ خُذْهَا وَلَا تَخَفْﵴ سَنُعِيْدُهَا سِيْرَتَهَا الْاُوْلٰي. وَاضْمُمْ يَدَكَ اِلٰي جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوْٓءٍ اٰيَةً اُخْرٰي. لِنُرِيَكَ مِنْ اٰيٰتِنَا الْكُبْرٰي.
And what is this in your hands, O Moses! He replied: “This is my staff. I lean on it and through it bring down leaves for my flock. And I also have other uses for it.” God said: “Place it [on the ground,] O Moses.” At this, Moses placed the staff [on the ground]. So, suddenly he saw that it is a serpent running about. God said: “Pick it up and fear not. We shall now return it to its previous shape. And take your hand [a little] towards your arm. It will come out white without any illness, as a second sign. This is because [through these signs] We may show you some great signs of Ours.” (20:17:23)
In the interpretation of these verses, Imam Amin Ahsan Islahi writes about the miracles of the staff and the shining hand:
The miracle of the staff: It was commanded that you throw this staff onto the ground and witness the marvel of divine power! Accordingly, Prophet Moses (PBUH) threw the staff on the ground, and it instantly turned into a running snake. It is natural to be frightened upon seeing a snake, thus Prophet Moses (PBUH) was initially afraid upon witnessing this sight, as the staff he held—capable of slaying a snake—had itself turned into a snake. However, Allah assured him not to be afraid and to confidently pick it up. As soon as you grasp it, We will restore it to its original state. It will become the very staff it once was.
The miracle of the white hand: Along with this, there was a second instruction to tuck your hand under your arm, and when you take it out from under your arm, it will emerge as bright white, free from any disease, as another sign.
This was the second miracle granted to Prophet Moses (PBUH). The phrase ‘min ghayri sū’ alongside ‘ baydā’ serves to clarify the doubt that the whiteness of the hand was not due to any disease, but rather as a sign from God. This also refutes the narrative in the Torah that when Moses (PBUH) took out his hand, it appeared white because of leprosy. It should also be remembered that the whiteness of Prophet Moses’ hand was not permanent. The words of the Qur’an are a testament that God specified its appearance with the condition that when Prophet Moses (PBUH) placed his hand under his arm and withdrew it as a sign, only then would it come out white.
Linuriyaka min ayātinā al-kubrā “We may show you some of Our great signs.” This is a prophecy for future victories for Prophet Moses (PBUH). Seemingly, these are just two miracles, but they are not merely two. Within them are contained many other great miracles of Ours. As you face trials and challenges ahead, you will witness the marvels and supernatural phenomena that emerge from Our power and might. (Tadabbur-e-Qur’an 5/35-36)
Prophet Moses (PBUH) after his mission, arrived at the court of Pharaoh and, in accordance with the general practice of the prophets, presented the call to monotheism and the afterlife to Pharaoh and his nobles and dignitaries. Following this, he demanded that Pharaoh allow the Israelites to leave with him. In response, Pharaoh asked him to show a sign. At this, Moses (PBUH) threw his staff onto the ground, and it became a real serpent. Then, he took his hand out of his sleeve, and suddenly it began to shine. The courtiers realized that this was not ordinary magic. Consequently, they warned Pharaoh and incited him, claiming that this man intended to drive them out of their land and take control himself. They suggested deferring him for the time being and gathering magicians from across the land to counter his magic. Pharaoh accepted the suggestion and sent messengers to summon the magicians. The further details are conveyed in Surah Al-A‘raf in these words:
وَجَآءَ السَّحَرَةُ فِرْعَوْنَ قَالُوْ٘ا اِنَّ لَنَا لَاَجْرًا اِنْ كُنَّا نَحْنُ الْغٰلِبِيْنَ. قَالَ نَعَمْ وَاِنَّكُمْ لَمِنَ الْمُقَرَّبِيْنَ. قَالُوْا يٰمُوْسٰ٘ي اِمَّا٘ اَنْ تُلْقِيَ وَاِمَّا٘ اَنْ نَّكُوْنَ نَحْنُ الْمُلْقِيْنَ. قَالَ اَلْقُوْاﵐ فَلَمَّا٘ اَلْقَوْا سَحَرُوْ٘ا اَعْيُنَ النَّاسِ وَاسْتَرْهَبُوْهُمْ وَجَآءُوْ بِسِحْرٍ عَظِيْمٍ. وَاَوْحَيْنَا٘ اِلٰي مُوْسٰ٘ي اَنْ اَلْقِ عَصَاكَ فَاِذَا هِيَ تَلْقَفُ مَا يَاْفِكُوْنَ. فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوْا يَعْمَلُوْنَ. فَغُلِبُوْا هُنَالِكَ وَانْقَلَبُوْا صٰغِرِيْنَ. وَاُلْقِيَ السَّحَرَةُ سٰجِدِيْنَ. قَالُوْ٘ا اٰمَنَّا بِرَبِّ الْعٰلَمِيْنَ. رَبِّ مُوْسٰي وَهٰرُوْنَ.
And the magicians came to the Pharaoh. They said: “If we win, we shall certainly be rewarded abundantly?” The Pharaoh replied: “Yes, surely and you shall also be included among our favored ones.” At this, the magicians said: “O Moses! Will you throw or [if you want] we can throw?” He said: “You throw.” Thus when they threw, the eyes of the people were deluded and it terrified them and they brought forth a great magic. We signalled to Moses: “Throw down your staff.” Then as soon as it was thrown, it went on engulfing the magic they had fabricated. So,the truth manifested itself and whatever they were doing was all nullified. [On that day,] the Pharaoh and his companions were vanquished there and were humiliated and the magicians [upon seeing this sign of God] fell down in prostration. They [spontaneously] said: “We have professed faith in the Lord of the worlds Who is the Lord of Moses and Aaron.” (7:113-122)
According to Javed Ahmed Ghamidi, the words falammā alqaw saharū a‘yun an-nās (So when they threw, they bewitched the eyes of the people) clearly indicate that magic does not alter the reality or nature of anything. It merely affects vision and the power of imagination, causing a person to see what the magician wants to show. That is, wherever the staff moved like a serpent, it transformed every rope and staff into what they truly were, just as they appeared to be in reality, and the entire illusion vanished.
The words from Surah Ta-Ha, sana‘ū kaydu sahirin wa lā yuflihus- sāhiru haythu atā (What they have crafted is but a magician’s trickery, and a magician, wherever he may come from, never prospers) clearly demonstrate the deceitful nature of magic. The implication is that when the truth is presented, it becomes apparent to everyone what constitutes magic and what constitutes a miracle. According to the respected teacher: “It is just like when the blazing sun emerges against the dim moon of Nakhsab. After this, there is no need to distinguish between the two with logic and reasoning. ... Experts in magic and similar fields understand these disciplines better. Thus, there is a very clear criterion to distinguish between these and miracles, as even the experts in these arts are compelled to concede their incapacity before them.”
Another eminent miracle performed with the staff of Prophet Moses (PBUH) for the Israelites was that when he struck the rock with it, twelve springs gushed forth from it, providing a separate water supply for each of their tribes. This is mentioned in Surah Al-Baqarah:
وَاِذِ اسْتَسْقٰي مُوْسٰي لِقَوْمِهٖ فَقُلْنَا اضْرِبْ بِّعَصَاكَ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًاﵧ قَدْ عَلِمَ كُلُّ اُنَاسٍ مَّشْرَبَهُمْ.....
And recall when Moses prayed for water for his people; so, We said to him: “Strike this rock with your staff.” [He struck the rock;] thereupon, twelve springs gushed out from it such that each tribe ascertained its drinking-place. (2:60)
From the Book of Numbers in the Torah, it is evident that the incident of water gushing from the rock occurred in the desert of Zin. It is written therein:
In the first month, the whole congregation of the Israelites came into the desert of Zin, and the people stayed in Kadesh... and there was no water for the congregation. So they gathered against Moses and Aaron. And the people quarreled with Moses and said: ‘If only we had perished when our brothers perished before the Lord. Why have you brought the Lord’s assembly into this wilderness, that we and our cattle should die here? And why did you bring us up out of Egypt to this evil place? It is no place of grain, or figs, or vines, or pomegranates, and there is no water to drink.’ So Moses and Aaron went from the presence of the assembly to the entrance of the Tent of Meeting and fell facedown. And the glory of the Lord appeared to them, and the Lord spoke to Moses, saying, ‘Take the rod, and you and your brother Aaron gather the assembly together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their cattle.’ So Moses took the rod from before the Lord as He commanded him. And Moses and Aaron gathered the assembly together before the rock, and he said to them, ‘Hear now, you rebels, must we bring water for you out of this rock?’ Then Moses lifted his hand and struck the rock twice with his rod, and water came out abundantly, and the congregation and their livestock drank. (20:1-11)
The emergence of twelve springs instead of one was because the tribes of the Israelites were also twelve. By designating separate allocations, the potential for disputes over water among them was eliminated. If water had not been available in abundant quantity and an equitable distribution system had not been in place, conflicts over drinking and distributing water would have been frequent in the desert. Therefore, this was not only an extraordinary miracle, but also a great act of benevolence from Allah. Imam Amin Ahsan Islahi writes:
Since twelve springs gushed from the mountain and the tribes of the Israelites were also twelve, each tribe designated its own separate place, thereby eliminating any risk of conflict over drawing water. Had the water not been arranged in such abundance, in this desert, they would have been at sword’s point daily over drinking and sharing water. Therefore, this event was not only a great miracle but also a significant blessing. (Tadabbur-e-Qur’an 1/223)