Tafsir of Ghafir 40:29

{ظَاهِرِينَ فِي الْأَرْضِ} In the land of Egypt, being dominant over the Children of Israel. This means: You possess the kingdom of Egypt, and you have risen above the people and subjugated them. Do not ruin your affairs for yourselves, and do not expose yourselves to the might of God and His punishment, for you have no power to withstand it if it comes to you, and no one can protect you from it.

He said {يَنصُرُنَا} (will help us) and {جَاءَنَا} (comes to us) because he is one of them by kinship, and to let them know that the advice he gives them is something he shares with them.

{مَا أُرِيكُمْ إِلَّا مَا أَرَىٰ} Meaning: I do not suggest to you any opinion except what I see regarding his killing. That is: I do not deem anything correct except his killing, and what you are saying is incorrect.

{وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ} He means: The path of correctness and righteousness. Or: I do not teach you anything except what I know of the truth, and I do not withhold anything from it, nor do I conceal from you anything contrary to what I manifest. This means his tongue and his heart were in agreement regarding what he said. However, he lied; for he was deeply fearful of Moses, but he was feigning strength. Had he not been fearful, he would not have consulted anyone, nor would he have left the matter to mere suggestion.

It is recited: (الرَّشَاد) as fa‘āl from rashida (with a kasra), like ‘allām. Or from rashada (with a fatha), like ‘abbād. It is said: It is from arshada, like jabbār from ajbara, but that is not correct; for fa‘āl from af‘ala only appears in a few instances, such as darrāk, sār, qussār, and habbār, and one cannot derive rules from the rare. It is also permissible that it is an attribution to rushd, like ‘awāj and batāt, without looking toward a verb.

{وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ * مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ ۚ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ}