They are dominant in the land, in the land of Egypt, over the Children of Israel. This means: you have the kingdom of Egypt, and you have overpowered the people and subjugated them. So do not corrupt your affairs against yourselves, and do not expose yourselves to the wrath of Allah and His punishment, for you will not be able to withstand it if it comes to you, and no one will protect you from it. And he said, 'He helps us and has come to us,' because he is one of them in kinship, and to make them aware that the one who advises them is participating with them in it. 'I do not show you except what I see,' meaning: I do not advise you with an opinion except what I see regarding killing him, meaning: I only see killing him as correct. And what you say is not correct. 'And I do not guide you with this opinion except to the path of righteousness,' meaning: the path of correctness and righteousness. Or I do not inform you 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 express. This means that his tongue and heart are in agreement with what he says, and he has lied. He was indeed feeling intense fear from Moses, but he was putting on a brave face. If it were not for his feeling of fear, he would not have consulted anyone, nor would the matter have come to the point of suggestion. And it is read: 'the path of righteousness,' which is a form of 'righteousness' with a kasra, like 'sign.' Or from 'righteousness' with a fatha, like 'servants.' And it is said: it is from 'to guide' like 'to compel' from 'to compel,' and this is not the case, because the form 'fa'al' from 'af'al' has only come in a few letters, such as: 'darrak' and 'sarr' and 'qasar' and 'habbar,' and the analogy on the few is not correct. And it is permissible that it is attributed to 'righteousness,' like 'a'awaj' and 'batat,' without considering the action.