وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ ﴿۲۶﴾ وَقَالَ مُوسَى إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ ﴿۲۷﴾ وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِنْ يَكُ صَادِقًا يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ ﴿۲۸﴾

﴾26﴿ Wa qaala Fir'awnu zarooneee aqtul Moosaa walyad'u Rabbahoo inneee akhaafu ai yubaddila deenakum aw ai yuzhira fil ardil fasaad
﴾27﴿ Wa qaala Moosaaaa innee 'uztu bi Rabbee wa Rabbikum min kulli mutakabbiril laayu'minu bi Yawmil Hisaab
﴾28﴿ Wa qaala rajulum mu'minummin Aali Fir'awna yaktumu eemaanahooo ataqtuloona rajulan ai yaqoola Rabbi yal laahu wa qad jaaa'akum bil baiyinaati mir Rabbikum wa iny yaku kaaziban fa'alaihi kazibuh wa iny yaku saadiqany yasibkum ba'dul lazee ya'idukum innal laaha laa yahdee man huwa musrifun kazzaab

﴾26﴿ And pharaoh said leave me to kill moses and let him call upon his lord for help indeed i fear that he may change your relegion or spread corruption in the land
﴾27﴿ And Moses, peace be upon him, said, Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning
﴾28﴿ And a believing man from the family of Pharaoh, who was concealing his faith, said, Do you kill a man merely because he says, 'My Lord is Allah, the Exalted,' while he has certainly brought you clear proofs from your Lord? And if he is a liar, then his lie will be upon him; but if he is truthful, then some of what he threatens you with will befall you. Indeed, Allah, the Exalted, does not guide one who is an excessive transgressor and a liar

[26] The reason for Pharaoh's fear of Mūsā (peace be upon him) is explained here — no one was preventing him, yet he says without justification, “Let me kill him.”
(And let him call upon his Lord) — this is to dispel the people's concern, as if to say, “I’m not afraid of Mūsā’s supplication against me, and you too should not be afraid.”
(Indeed, I fear) — Pharaoh gives the reason for wanting to kill Mūsā (peace be upon him), stating that he fears one of two dangers: either Mūsā will corrupt your religion and beliefs, or at the very least, he will build a following, which will lead to conflict and disorder in the land.
Thus, the first type of corruption is religious, and the second is worldly.
[27] (From every arrogant one who does not believe in the Day of Reckoning) — the one who kills unjustly and is truly oppressive is the one who possesses both of these traits:
He considers himself great, so he does not accept the truth from anyone, and his nature inclines him to oppress others.
However, some people may naturally desire to commit oppression, but they fear the reckoning of the Hereafter — but the one who has no fear of accountability either, he is an extremely great oppressor.
[28] This verse marks the beginning of the believing man's (Rajal Mu'min) invitation. When Mūsā (peace be upon him) sought refuge in Allah the Exalted, Allah, in support of him, raised this believing man who prevented Pharaoh from killing Mūsā.
This passage contains encouragement for calling others to the truth, outlines the method of invitation (da‘wah), and offers comfort to the people of truth.
The conversation of the believing man is divided into four parts. The first part is in two verses, where he attempts to save Mūsā (peace be upon him) from being killed, in a gentle and advising tone. It implies that one should not oppose the truth out of arrogance from kingship, or else destruction will follow.
(From the family of Pharaoh) — commentators have said that he was Pharaoh’s cousin, and because of this, Pharaoh granted him more leniency and listened to his speech. If he had been from the Children of Israel, Pharaoh would not have granted him such a reprieve.
(Concealing his faith) — this is a method of da‘wah: at the beginning of inviting others, it is not necessary for the caller to immediately reveal his own belief, so people do not turn away from the start.
This concealment is not a sin; rather, it is a permitted act. One form of concealment is hiding the truth, which is blameworthy. The other is concealing one's state (faith), and this did not harm his belief in any way. That is why Allah the Exalted still referred to him with the title believer (Mu’min), and later he openly declared his faith.
(Some of what he threatens you with) — this refers to worldly punishment, such as that mentioned in Surah Ṭāhā (verse 48), while the remaining punishment is in the Hereafter.
(Indeed, Allah does not guide one who is excessive and a liar) — this answers the question: Did Pharaoh’s people benefit from this reasoning? The answer is no — excessive sinners and liars do not benefit.
Here, excessive refers to polytheism, and liar refers to false claims of lordship — both of which were traits of Pharaoh.