فَلَمَّا جَاءَ السَّحَرَةُ قَالُوا لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ ﴿۴۱﴾ قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَمِنَ الْمُقَرَّبِينَ ﴿۴۲﴾ قَالَ لَهُمْ مُوسَى أَلْقُوا مَا أَنْتُمْ مُلْقُونَ ﴿۴۳﴾ فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ ﴿۴۴﴾ فَأَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ ﴿۴۵﴾ فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ ﴿۴۶﴾ قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ ﴿۴۷﴾ رَبِّ مُوسَى وَهَارُونَ ﴿۴۸﴾ قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُونَ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿۴۹﴾ قَالُوا لَا ضَيْرَ إِنَّا إِلَى رَبِّنَا مُنْقَلِبُونَ ﴿۵۰﴾ إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ ﴿۵۱﴾ وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي إِنَّكُمْ مُتَّبَعُونَ ﴿۵۲﴾ فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَائِنِ حَاشِرِينَ ﴿۵۳﴾ إِنَّ هَؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ ﴿۵۴﴾ وَإِنَّهُمْ لَنَا لَغَائِظُونَ ﴿۵۵﴾ وَإِنَّا لَجَمِيعٌ حَاذِرُونَ ﴿۵۶﴾ فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ ﴿۵۷﴾ وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ ﴿۵۸﴾

﴾41﴿ Falammaa jaaa'as saharatu qaaloo li Fir'awna a'inna lanaa la ajjran in kunnaa nahnul ghaalibeen
﴾42﴿ Qaala na'am wa innakum izal laminal muqarrabeen
﴾43﴿ Qaala lahum Moosaaa alqoo maaa antum mulqoon
﴾44﴿ Fa alqaw hibaalahum wa 'isiyyahum wa qaaloo bi'izzati Fir'awna innaa lanahnul ghaaliboon
﴾45﴿ Fa alqaa Moosaa 'asaahu fa izaa hiya talqafu maa yaafikoon
﴾46﴿ Fa ulqiyas saharatu saajideen
﴾47﴿ Qaalooo aamannaa bi Rabbil 'aalameen
﴾48﴿ Rabbi Moosaa wa Haaroon
﴾49﴿ Qaala aamantum lahoo qabla an aazana lakum innahoo lakabeerukumul lazee 'alla makumus sihra falasawfa ta'lamoon; la uqatti'anna aidiyakum wa arjulakum min khilaafinw wa la usallibanna kum ajma'een
﴾50﴿ Qaaloo la daira innaaa ilaa Rabbinaa munqalliboon
﴾51﴿ Innaa natma'u ai yaghfira lanaa Rabbunaa khataa yaanaaa an kunnaaa awwalal mu'mineen
﴾52﴿ Wa awhainaaa ilaa Moosaaa an asri bi'ibaadeee innakum muttaba'oon
﴾53﴿ Fa arsala Fir'awnu filmadaaa'ini haashireen
﴾54﴿ Inna haaa'ulaaa'i lashir zimatun qaleeloon
﴾55﴿ Wa innahum lanaa laghaaa'izoon
﴾56﴿ Wa innaa lajamee'un haaziroon
﴾57﴿ Fa akhrajnaahum min Jannaatinw wa 'uyoon
﴾58﴿ Wa kunoozinw wa ma qaamin kareem

﴾41﴿ So when the magicians came, they said to Pharaoh, Will there be a reward for us if we are the victors
﴾42﴿ Pharaoh said, Yes, and indeed you will then be among those brought near [to me]
﴾43﴿ Moses said to them, Throw whatever you are going to throw
﴾44﴿ So they threw their ropes and staffs and said, By the might of Pharaoh, indeed we will surely prevail
﴾45﴿ Then Moses threw his staff, and suddenly it swallowed what they had fabricated
﴾46﴿ So the magicians fell down in prostration
﴾47﴿ They said, We have believed in the Lord of all worlds
﴾48﴿ The Lord of Moses and Aaron
﴾49﴿ Pharaoh said, Have you believed in him before I give you permission? Indeed, he is your elder who has taught you magic. So you will soon know. Indeed, I will cut off your hands and your feet on opposite sides, and I will certainly crucify you all
﴾50﴿ They said, He has no fear. Indeed, we are returning to our Lord
﴾51﴿ Indeed, we hope that our Lord will forgive us our sins because we are the first of the believers
﴾52﴿ And We revealed to Moses (peace be upon him): Travel by night with My servants; indeed, you will be pursued
﴾53﴿ So Pharaoh sent gatherers to the cities
﴾54﴿ (He said,) Indeed, these (the Children of Israel) are but a small group
﴾55﴿ And indeed, they have enraged us
﴾56﴿ And indeed, we are a large group, fully alert and prepared
﴾57﴿ So We drove them out from gardens and springs
﴾58﴿ And treasures, and honorable dwellings

[41,42] The worshiper of falsehood does everything for worldly purposes; for this reason, they asked for a reward.
In this Surah, the account of the confrontation is given with more detail and emphasis.
For this reason, the interrogative hamzah (أَئِنَّ) and the word إِذًا have been added—elements that were not present in Surah al-Aʿrāf.
[43] By the context of Surah al-Aʿrāf (7:115) and Surah Ṭā Hā (20:65), this statement of Mūsā (peace be upon him) comes after the statement of the sorcerers.
Therefore, the meaning is that Mūsā (peace be upon him) spoke to them after their statement.
[44] Pharaoh claimed greatness; for this reason, he called Mūsā (peace be upon him) contemptible, as mentioned in Surah al-Zukhruf (43:52).
At that time, it was customary to swear by the honor of Pharaoh. However, in the divine law of Allah the Exalted, swearing by anything other than Allah or by attributes other than those of Allah is considered shirk (associating partners with Him).
Imam Tirmidhī has narrated such a ḥadīth: “Whoever swears by other than Allah has committed shirk.” (al-ḥadīth)
[from 45 to 51] Its detailed explanation is mentioned in Surah Ṭā Hā. The differences appear in several ways:
1. In Surah Ṭā Hā and al-Aʿrāf, the fear of Mūsā (peace be upon him) was mentioned, after which he was commanded by revelation to throw down his staff. In this Surah, that fear is not mentioned. The reason is that in those Surahs, the effect of the sorcery upon Mūsā (peace be upon him) was described, while here it is not. The fear is related to the effect of the magic.
2. In Surah al-Aʿrāf, the phrase “Soon you will know” (فَسَوْفَ تَعْلَمُونَ) is mentioned. Since this Surah contains many emphatic expressions, this statement also suits the tone of emphasis.
3. According to the theme of Surah al-Aʿrāf, Pharaoh feared the loss of his own power greatly, so it was stated there: “Indeed, this is a plan you have devised in the city to drive out its people” (7:123). In contrast, in Surah Ṭā Hā and this Surah, Pharaoh was deceiving the people; therefore, to mislead them, he claimed that Mūsā (peace be upon him) was their teacher, and that’s why they didn’t oppose him.
4. Here, the phrase “No harm” (لَا ضَيْرَ) is mentioned because Pharaoh had very strongly said “You will soon know”, so in response, they said, “There is no harm or loss from your pressure on us.”
“The first of the believers” (أَوَّلَ الْمُؤْمِنِينَ) means either that they believed immediately upon witnessing the miracle, which is why it is said in the first interaction, or that they were the first to believe in Mūsā (peace be upon him) before anyone else among the people.
[52] From this verse begins the fourth stage up to the end of the event.
In it, the salvation of the believers from Pharaoh and from drowning is mentioned, and the punishment of the disbelievers is described.
The phrase “with My servants” (بِعِبَادِي) indicates that at that time, the Children of Israel were firmly committed in servitude to Allah the Exalted.
The phrase “Indeed, you will be pursued” (إِنَّكُمْ مُتَّبَعُونَ) implies that you should not be heedless or slow in setting out, because the enemy is pursuing you.
[53] This is divine wisdom: Pharaoh himself gathered his people, which led to their drowning.
In verse (36), the gathering referred to the sorcerers, while in this verse, it refers to the gathering of soldiers, police, and the general public.
[54,55,56] (لَشِرْذِمَةٌ) refers to a small, lowly, and insignificant group. This statement of Pharaoh reflects his extreme arrogance.
In (لَغَائِظُونَ), it is implied that they are opposing our religion, have deceitfully escaped with our wealth, and have rebelled against our rule—all of which are causes of anger.
(حَاذِرُونَ) means "we are prepared," "we are armed," "we are alert."
(لَجَمِيعٌ) can mean either "a group" or "all of us."
[57,58,59] This indicates that worldly wealth is of no benefit when divine punishment arrives.
There is a natural connection between gardens and springs, as well as between treasures and palaces; for this reason, two sets of related things are mentioned together.
(مَقَامٍ كَرِيمٍ) refers to a place, seat, or gathering that is reserved for kings, officers, or wealthy individuals—others cannot use it. That is why it is called “a noble station.”
This is also mentioned in Surah al-Dukhān (44:25–27), where fields (زُرُوع) are also mentioned. It signifies that among them were wealthy capitalists (possessors of treasures) and landowners (possessors of cultivated fields).
In that Surah, the punishment of smoke (famine) was mentioned, which directly affects agriculture—hence the mention of fields (زروع) there.
The verse (وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ) means “We made the Children of Israel inherit them.” In Surah al-Aʿrāf (7:137), the land of Shām (Greater Syria) is mentioned.
From this, it becomes clear that some of the Children of Israel were returned to Egypt, while others migrated to Shām.