Fama amana limoosa illa thurriyyatun min qawmihi AAala khawfin min firAAawna wamala-ihim (surah Yunus: 83)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(10:83) None but a few youths *78 of Moses' people accepted him, *79 fearing that Pharaoh and their own chiefs would persecute them. Indeed Pharaoh was mighty in the land, he was among those who exceed all limits. *80

Famaaa aamana li-Moosaaa illaa zurriyyatum min qawmihee `alaa khawfim min Fir`awna wa mala`ihim ai yaftinahum; wa inna Fir`awna la`aalin fil ardi wa innahoo laminal musrifeen

*78). The word dhurriyah used in this verse literally means 'offspring'. We have, however, rendered this into English as 'a few youths'. We have preferred this translation because the Qur'an employed this particular expression so as to convey the idea that it was a few youths - male and female - who had the courage of their convictions to embrace and champion the truth in those perilous times whereas their parents and the more elderly members of the community were unable to do so. The older segment of the population was too deeply concerned with its materialistic interests, too engrossed in worldliness and too eager to enjoy a life of security to stand by the truth when that seemed to invite all kinds of peril. On the contrary, this older generation tried to persuade the young ones to stay away from Moses for the simple reason that it would invite the wrath of Pharaoh upon themselves and upon others.
The Qur'an underscores this point, for once again those who came forward and courageously supported the Prophet (peace be on him) were not the elderly. They were rather a few courageous Makkan youths. Those who embraced Islam at this very early period in its history - the period of revelation of these verses - and who supported the message of truth despite fierce persecution, were all young people. This group was altogether bereft of the aged doters of a life free of peril and hazard. 'Ali ibn abi Talib, Ja'far ibn al-'Aqil, Zubayr, Talhah, Sa'd ibn abi Waqqas, Mus'ab ibn 'Umayr, 'Abd
Allah ibn Mas'ud were all young people and each one of them, at the time of embracing Islam, was under twenty. Likewise, 'Abd al-Rahman ibn 'Awf, Bilal and Suhayb were all in their twenties while Abu 'Ubaydah ibn al-Jarrah, Zayd ibn Harithah, 'Uthman ibn 'Affan and 'Umar ibn al-Khattab were between thirty and thirty-five years of age. The oldest among these Companions was Abu Bakr. and when he embraced Islam he too was no older than thirty-eight. 'Ammar ibn Yasir was the same age as the Prophet (peace be on him), and only one Companion, 'Ubaydah ibn Harith al-Muttalibi was older than he.
*79). The words ***** which occur in the present verse have given rise to the misunderstanding that all the Israelites were unbelievers, and that in the early phases of Moses' 'prophethood' only a very few persons were believers. The use of the preposition ***** when applied to ***** signifies 'to obey and follow someone'. What these words, therefore, mean is that except for a few young people none in the whole nation of Israel was prepared to accept Moses as his leader, to follow him and support him in his Islamic mission. The part of the verse which follows makes it quite clear that this was not because they had any doubts about the veracity of Moses (peace be on him) or about the truth of his mission. The only reason for them not joining hands with him was that they - especially their elders and nobles - were unwilling to risk Pharaoh's fierce persecution.
These people both in terms of pedigree and faith, belonged to the ummah of Abraham, Isaac, Jacob and Joseph (peace be on them) and were, therefore, Muslims. Yet the long subjugation of the Israelites had created such moral degeneration and faint-heartedness among them that they had been rendered altogether incapable of championing the cause of faith and truth or of opposing falsehood and unbelief, or even supporting those who had set out to champion that cause. The overall attitude of the Israelites during the whole of this conflict between Moses and Pharaoh may be gauged by the following statement in the Bible:
They met Moses and Aaron, who were waiting for them, as they came forth from Pharaoh; and they said to them, 'The Lord look upon you and judge, because you have made us offensive in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us' (Exodus 5: 20-1).
According to the Talmud, the Israelites used to tell the Prophets Moses and Aaron (peace be on them): 'Yea', said the overburdened children of Israel to Moses and Aaron, 'we are like a lamb which the wolf has carried from its flock, the shepherd strives to take it from him, but between the two the lamb is pulled to pieces; between ye and Pharaoh will we all be killed' (H. Polano, The Talmud Selections, p. 152).
The Qur'an also refers to much the same when it mentions what the Israelites said to Prophet Moses (peace he on him): We were oppressed before your coming to us and after it (al-A'raf 7: 129).
*80). The word ***** which has been used here signifies transgressors, those who exceed the limits. But this literal translation hardly conveys the true spirit of the wored. For it has been used to refer to those who, in order to achieve their objectives, are not deterred from using any means, howsoever evil they may be. Such people do not mind committing injustice, or indulging in acts of moral turpitude. They are also wont to go to any extent in pursuing their desires. Once they have something in mind, they simply know no bounds.