وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ ﴿۱۰۸﴾ قَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ ﴿۱۰۹﴾ يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ فَمَاذَا تَأْمُرُونَ ﴿۱۱۰﴾ قَالُوا أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِي الْمَدَائِنِ حَاشِرِينَ ﴿۱۱۱﴾ يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ ﴿۱۱۲﴾ وَجَاءَ السَّحَرَةُ فِرْعَوْنَ قَالُوا إِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ ﴿۱۱۳﴾ قَالَ نَعَمْ وَإِنَّكُمْ لَمِنَ الْمُقَرَّبِينَ ﴿۱۱۴﴾

﴾108﴿ Wa naza'a yadahoo fa izaa hiya baidaaa'u linnaazireen
﴾109﴿ Qaalal mala-u min qawmi Fir'awna inna haazaa lasaahirun 'aleem
﴾110﴿ Yureedu ai yukhrijakum min ardikum famaazaa ta'muroon
﴾111﴿ Qaalooo arjih wa akhaahu wa arsil filmadaaa'ini haashireen
﴾112﴿ Ya'tooka bikulli saahirin 'aleem
﴾113﴿ Wa jaaa'as saharatu Fir'awna qaaloo inna lanaa la ajjran in kunnaa nahnul ghaalibeen
﴾114﴿ Qaala na'am wa innakum laminal muqarrabeen

﴾108﴿ And he drew out his hand (from his collar), and suddenly it was shining white for the onlookers.
﴾109﴿ The chiefs among the people of Pharaoh said to each other, “Indeed, this is certainly a skilled magician.”
﴾110﴿ He wants to drive you out of your land, so what do you command
﴾111﴿ They said, “Let him and his brother wait for a while, and send gatherers to the cities.”
﴾112﴿ So they may bring to you every skilled magician.
﴾113﴿ And the magicians came to Pharaoh and said, “Indeed, we should have a reward if we are the victors.”
﴾114﴿ Pharaoh said, “Yes, and surely you will be among those brought near (to me in rank).”

[108] This second miracle indicates a transformation of light and contains glad tidings.
Before the extraction, the phrase "insert your hand" is implicit, as understood from verse (12) of Surah An-Naml and verse (32) of Surah Al-Qasas.
The word "لِلنَّاظِرِينَ" (for the onlookers) is evidence that its whiteness was extraordinary — it astonished the people.
[109] At first, Pharaoh said to his chiefs that this is a magician, as mentioned in verse (34) of Surah Ash-Shu‘ara. Then these chiefs, imitating him, said the same to the common people.
Since magic was widespread in that era — and it was a kind of magic that visibly affected the eyes — they used this as a reason to accuse Musa (peace be upon him) in that manner.
[110] This was an act of defamation — claiming that he would seize your kingdom. Calling him a magician was merely to deceive the common people, while this statement was meant to provoke the powerful and influential figures.
[111] In this verse, there is consultation with the common people on how to confront Musa (peace be upon him).
[112] At that time, magic was at its peak in Egypt, with schools of magic and skilled masters and experts.
And it is the divine custom that every prophet is given a miracle suited to the era in which he is sent, so that it may overcome (the prevailing challenges).
[113] False worshippers perform every worldly act with a personal goal in mind, as they mention a reward beforehand.
In "(قَالُوا)", the omission of the particle "فَ" indicates that this statement is independent — a fresh response to a question, emphasizing the point.
The phrase "(إِنْ كُنَّا نَحْنُ)" is evidence of their fairness, showing that they do not seek a reward unless they truly prevail.
[114] He gave them great incentive, because gaining closeness to the king was considered a very high status.
Sharbini has written that Pharaoh seeking help from them is clear evidence that he was a weak, helpless slave.
Likewise, the magicians asking for a reward is proof that they were not capable of turning base metals into gold and silver; otherwise, they would have created wealth for themselves and would not have needed to ask for payment.
Whoever claims the ability to turn metals into gold is lying.