20.58. Falana/tiyannaka bisihrin mithlihi faidschAAalbaynana wabaynaka mawAAidan la nukhlifuhu nahnuwala anta makanan suwan
20.58. But we surely can produce magic the like thereof; so appoint a tryst between us and you, which neither we nor thou shall fail to keep, at a place convenient (to us both). (Pickthall)
20.58. Und wir bringen dir ganz bestimmt eine Zauberei gleich ihr, also mache zwischen uns und zwischen dir einen Termin, von dem wir nicht Zurückbleiben, und nicht du, einen gleichen Ort." (Ahmad v. Denffer)
20.58. Aber wir werden dir ganz gewiß Zauberei gleicher Art bringen. So setze zwischen uns und dir eine Verabredung(szeit) fest, die weder wir noch du verfehlen werden, an einem Ort, der (uns allen) gleichermaßen recht ist." (Bubenheim)
20.58. Wir können dir eine ähnliche Zauberei vorführen. Setze dir und uns einen Zeitpunkt fest, den wir einhalten werden und den du gleichermaßen unwiderruflich einhalten wirst, und einen Platz in der Mitte zwischen uns beiden!" (Azhar)
20.58. also sicher werden wir dir gleichwertige Magie entgegensetzen, so lege zwischen uns und dir einen Termin fest, den weder wir noch du versäumen, an einem (uns) bekannten 2 Ort!“ (Zaidan)
20.58. Wir werden dir bestimmt eine ebensolche Zauberei vorführen. Darum setz zwischen uns und dir an einem Ort, der (beiden Parteien) gleichermaßen recht ist (makaanan suwan), einen Termin (mau`id) fest, den sowohl wir als auch du einhalten werden!" (Paret)
20.58. Aber wir werden dir sicher einen Zauber gleich diesem bringen; so setze einen Termin an einem neutralen Ort für uns fest, den wir nicht verfehlen werden - weder wir noch du." (Rasul)
Tafsir von Maududi für die Ayaat 56 bis 58
We showed all (kinds of) Our Signs ( 29 ) to Pharaoh, but he went on treating them as falsehood and refused to believe. He said, "O Moses, have you come to drive us out of our land by the power of your sorcery? ( 30 ) Well, we will also bring as strong a sorcery as yours. So settle with us when and where should the encounter take place; then neither should we back out of this agreement nor you. Come out in the open field."
Desc No: 29 "Signs" comprised those arguments which were based on natural phenomena and human life and those miracles which were given to Prophet Moses. These arguments are contained in the speeches of Prophet Moses which he delivered before Pharaoh, and the miracles which he showed and are mentioned at several places in the Qur'an.
Desc No: 30 Here by sorcery are meant the miracles of the staff and the shining hand, which according to the details given in Chapters VII and XXVI, were shown to Pharaoh by Prophet Moses in his first visit to his court. On seeing these miracles Pharaoh was so upset that he cried out, "Have you come to drive us out of .our country by the power of your sorcery? although he knew that it had never happened in history that a magician had conquered a country by the power of sorcery. Moreover, there were hundreds of magicians in his own country, who used to show their feats to earn rewards and prizes. Accordingly, Pharaoh's statement that "you are a sorcerer" on the one hand, and his apprehension that "you want to snatch my kingdom" on the other, were a clear indication of his perturbed mind: In fact, Pharaoh had come to understand that the welt-reasoned speech of Moses and his miracles were bound to influence not only his courtiers, but also the common people and accordingly he tried to play upon their prejudices through falsehood and treachery. He did not admit that it was a miracle, but called it sorcery. He wanted to create an impression that any sorcerer of his empire could turn a staff into a serpent. He also incited the people, saying: "Look! he says that your forefathers were on the wrong way and deserved perdition. So beware of him! He is not a Prophet. He simply aspires for power. He wants that the Israelites should again capture power here like the times of Joseph and wrest the reigns of government from the Copts." Pharaoh, in fact, wanted to suppress the invitation to the Truth through such devices. (For details please see E.N.'s 87 to 89 of Chapter VII; E.N. 75 of Chapter X).
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