فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى ﴿۶۰﴾ قَالَ لَهُمْ مُوسَى وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى ﴿۶۱﴾ فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى ﴿۶۲﴾ قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى ﴿۶۳﴾ فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى ﴿۶۴﴾

﴾60﴿ Fatawallaa Fir'awnu fajjama'a kaidahoo summa ataa
﴾61﴿ Fatawallaa Fir'awnu fajjama'a kaidahoo summa ataa
﴾62﴿ Fatanaaza'ooo amrahum bainahum wa asarrun najwaa
﴾63﴿ Qaalooo in haaazaani lasaahiraani yureedaani ai yukhrijaakum min ardikum bisihrihimaa wa yazhabaa bitareeqatikumul muslaa
﴾64﴿ Fa ajmi'oo kaidakum summma'too saffaa; wa qad aflahal yawma manis ta'laa

﴾60﴿ So Pharaoh turned away, gathered his schemers, and then came forth
﴾61﴿ Moses (peace be upon him) said to them, "Woe to you! Do not invent lies against Allah, lest He destroy you with a punishment. Indeed, whoever fabricates lies has always been doomed to failure
﴾62﴿ So they disputed among themselves regarding their affair and conferred secretly
﴾63﴿ They said, Indeed, these two are certainly magicians who intend to drive you out of your land with their magic and do away with your exemplary way of life
﴾64﴿ So strengthen your plan, then come forward in rows. And indeed, today the one who prevails will be successful

[60] One meaning is that Pharaoh turned away from the truth and stood in opposition to it. The second meaning is that he went to his place to prepare for the confrontation. The intended meaning of kaydah is the magicians—that is, the people of plotting—or it means that he firmly planned his scheme.
[61] Musa (peace be upon him) advised the magicians not to commit shirk, which shows that all the people of Egypt were idolaters and not materialists (Dahriyyah).
(Fa yushitakum) means to uproot completely, and it refers to worldly punishment. The phrase (wa qad khāba) refers either to the punishment of the Hereafter, or bi ‘adhābin may be general, meaning both worldly and otherworldly punishment. The meaning of qad khāba could also be failure in the confrontation.
Thus, he warned them of punishment.
[62] This means that due to the advice of Musa (peace be upon him), a difference arose among the magicians. Some said that his words were those of a prophet, while others said that he was trying to pressure them. So they held a secret consultation, saying: if he is truly a prophet, he will prevail over us, and then we will believe in him.
[63] This statement is from Pharaoh’s people, and they said three things: first, they declared that these two (Musa and Harun) are magicians; second, they tried to frighten the authorities by saying that they will take the kingdom from you; third, they tried to scare the common people by claiming that the true religion will be ruined by them.
As for (In hādhāni), Ibn Kathīr said this reflects the dialect of some Arabs who use in instead of inna and keep the subject (ism) in the nominative case. Others said it is a lightened form of inna (i.e., in is a softened version), and the pronoun shā’n (concern/matter) is omitted, making hādhāni the subject. Some have also said that in is negative (lā nafiyah), and the lām in la-sāḥirāni means except.
[64] (Saffan) – One meaning is: form ranks so that Musa (peace be upon him) becomes intimidated. The second meaning is: come in rows to the place of festival, meaning the location where the celebration is held.
(Wa qad aflaha) – This reflects the mindset of worldly people, who consider success in the world to be true success (falah).
(Ista‘lā) – This was said because they considered superiority (‘uluw) to originally belong to Pharaoh. Any superiority gained through confrontation was seen as temporary or accidental, so they used the term ista‘lā (to rise above) for Musa, implying it would be a temporary rise.