20.70. Then the wizards were (all) flung down prostrate, crying: We believe in the Lord of Aaron and Moses. (Pickthall)
20.70. Da warf es die Zauberer hin in Niederwerfung, sie sagten: "Wir glauben an den Herrn von Harun und Musa." (Ahmad v. Denffer)
20.70. Da warfen sich die Zauberer ehrerbietig nieder. Sie sagten: "Wir glauben an den Herrn Haruns und Musas." (Bubenheim)
20.70. Da warfen sich die Zauberer nieder und sagten: "Wir glauben an den Herrn von Aaron und Moses." (Azhar)
20.70. So vollzogen die Magier Sudschud, sie sagten: „Wir bekundeten den Iman an Den HERRN von Harun und Musa.“ (Zaidan)
20.70. Da fielen die Zauberer (wie von selber) in Anbetung nieder. Sie sagten: "Wir glauben an den Herrn von Aaron und Moses." (Paret)
20.70. Da warfen die Zauberer sich nieder. Sie sagten: "Wir glauben an den Herrn Aarons und Moses'." (Rasul)
Tafsir von Maududi für die Ayaat 66 bis 70
Moses replied, "No, cast down (yours). Suddenly it so appeared to Moses that their cords and staffs were running about by the power of their magic, ( 40 ) and Moses' heart was filled with fear. ( 41 ) We said, "Don't fear for you will come out victorious. Cast down what is in your hand, and it will swallow up all their sham creation; ( 42 ) for they are mere tricks of a magician; and a magician can never succeed, howsoever skilled he may be." Accordingly, at the end of the encounter, all the magicians were cast down to prostration ( 43 ) and they cried out, "We believe in the Lord of Aaron and Moses. " ( 44 )
Desc No: 40 'In V11: 116, it was stated: "When they threw down their devices they bewitched the eyes of the people and filled their hearts with terror." Here it is stated that it was not the common people alone who were terrified by their magic but Prophet Moses too suffered from its effect. He not only seemed to see that the staffs and cords were running about like serpents but he also felt a dread of them.
Desc No: 41 It appears that no sooner did Prophet Moses say, "Cast down", than the magicians immediately cast their staffs and cords and it seemed as if hundreds of serpents were running towards him, and he instinctively felt e dread of them. And there is nothing strange in this because a Prophet is after all a human being. Besides this, it is also possible that Prophet Moses apprehended that the demonstration of the magic might create a misunderstanding among the people about his miracle. This is also a proof that a Prophet too can be influenced by magic to a certain extent like the common people, though magicians have no power to produce any effect on his Prophethood or interfere with Revelation, or misguide hint. Therefore there is no reason why one should consider as false those traditions in which it has been stated that the Holy Prophet suffered temporarily from the effect of magic.
Desc No: 42 This is capable of two interpretations: (1) the staff, which was turned into a dragon by a miracle, actually swallowed up all the staffs and cords which had been trade to appear as serpents. (2) The dragon of the staff did not actually swallow up the serpents of the magicians but wiped out the effect of their magic from these things and they again became ordinary cords and staffs. We prefer the second interpretation because the wording of VII: 117 and XXVI: 45 is this: "It swallowed up their false magic", and here the wording is: "It will swallow up all their sham creation". Obviously, the staffs and cords were not their creation but the tragic which had made them appear like serpents.
Desc No: 43 When they saw the power of the staff of Moses, they involuntarily fell prostrate as if some one had trade them do so, because they were convinced that it was a miracle and not a feat of tragic.
Desc No: 44 This profession of faith by the magicians shows that every one was aware of the basic object of the encounter. It was not an encounter between the feats of the magicians and those of Prophet Moses, but it was to decide whether the claim of Prophet Moses that he was a Messenger of Allah was true or not. If this staff was actually turned into a dragon, it was by means of a miracle. On the other hand, Pharaoh intended to prove by the feats of his magicians that it was not a miracle but a feat of magic. Incidentally, this also shows that Pharaoh and his magicians and the common people fully understood the distinction between a miracle and a feat of magic. ,That is why when the magicians saw that it was a miracle shown by the power of Allah which had exposed their magic, they did not say that Moses was a more skilful magician, but straightway fell prostrate, saying, "We believe in the Lord of Aaron and Moses." It is obvious that the defeat turned the tables on Pharaoh who had himself arranged the encounter "to expose" Prophet Moses. He had mustered all his magicians with a view to demonstrating before the public that there was nothing extraordinary in turning a staff into a serpent for this could be done by every magician. But the defeat of the magicians and their acknowledgment testified that Moses was real]y a Messenger of Allah and the transformation of the staff was not a feat of magic but a miracle. "
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