وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ ﴿۱۲۰﴾ قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ ﴿۱۲۱﴾ رَبِّ مُوسَى وَهَارُونَ ﴿۱۲۲﴾ قَالَ فِرْعَوْنُ آمَنْتُمْ بِهِ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّ هَذَا لَمَكْرٌ مَكَرْتُمُوهُ فِي الْمَدِينَةِ لِتُخْرِجُوا مِنْهَا أَهْلَهَا فَسَوْفَ تَعْلَمُونَ ﴿۱۲۳﴾ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿۱۲۴﴾

﴾120﴿ Wa ulqiyas saharatu saajideen
﴾121﴿ Qaaloo aamannaa bi Rabbil 'aalameen
﴾122﴿ Rabbi Moosaa wa Haaroon
﴾123﴿ Qaala Fir'awnu aamantum bihee qabla an aazana lakum; inna haaza lamakrum makartumoohu filmadeenati litukhrijoo minhaaa ahlahaa fasawfa ta'lamoon
﴾124﴿ La uqatti'anna aidiyakum wa arjulakum min khilaafin summa la usallibannakum ajma'een

﴾120﴿ And fell the magicians prostrating
﴾121﴿ They said that we believe in the Lord of the worlds
﴾122﴿ who is the Lord of Moses and Harun (peace be upon him)
﴾123﴿ Pharaoh said, did you believe in him before I allowed you, surely this is a compromise You have done it in this city until you wiil drive out of it, it is residents, you will know it soon
﴾124﴿ Of course, I will cut your hands and your feet against each other then I will crucify you all together

[120] This was their good fortune—that they quickly believed upon the manifestation of the truth, and due to the powerful effect of the truth, they were compelled to believe.
For this reason, the passive verb form "وَأُلْقِيَ" was used—either because they were compelled by the effect of the truth, or because they hastened to prostrate.
[121] This is a confession and declaration of faith, and in the previous verse, it was practical faith.
[122] This was said for a reason so that Pharaoh would not mistakenly think that “Lord of the Worlds” refers to himself. The phrase “and Aaron” is used to dispel this misconception—meaning, Pharaoh should not say, “I am the lord of Moses,” because I raised him. When Aaron was mentioned alongside him, it became clear that the intended Lord is the One to whom both Moses and Aaron (peace be upon them) are calling in their invitation to monotheism.
[123] This deception (trickery) of Pharaoh was directed at the common people, whereas it was clear to him that Moses (peace be upon him) had not consulted them. The phrase “before I permit you” reflects Pharaoh’s arrogance, as if everything depends on his permission—while in truth, accepting faith and the truth requires no one’s permission.
“Indeed, this is a plot”—this is a blatant lie and clear evidence of Pharaoh’s weakness, for if he is unaware of what is happening in Egypt, how can he be a god or a lord?
The phrase “so that you may drive them out” implies that the goal of Moses (peace be upon him) is to seize power, whereas his true purpose was to establish religion. This is the habit of idolaters—to accuse those who follow the truth of being worldly or power-seeking.
In “So you will come to know”, Pharaoh mentions coercion. In verse 71 of Ta-Ha and verse 49 of Ash-Shu'ara, he says that Moses is your great teacher, implying that your agreement with him is only because he is your teacher. So, in those verses, the cause is mentioned, while here in this verse, the effect is mentioned, along with the ultimate aim, which is “so that you may drive them out.”
[124] This is the explanation of “So you will come to know”—that he ordered their hands and feet to be cut off in opposite directions and then to be crucified. This practice began during the time of Pharaoh, as narrated from Ibn Abbas. This points to the great injustice of Pharaoh, for the punishment that Allah the Exalted has prescribed for highway robbers and those who wage war against Allah and His Messenger in verse 33 of Surah Al-Ma'idah, Pharaoh applied it to the believers.