The Holy Quran with Five Volume Commentary (Vol 4) — Page 81
Time of Revelation CHAPTER 20 TĀ HĀ (Revealed before Hijrah) This Surah belongs to the Meccan period. 'Abdullah bin Mas'ud regards it as one of those Surahs which were revealed very early in the Prophet's ministry and were among the first to be committed to memory by him. In addition to Țā Hā, these included Surahs Banī Isrā'īl, Kahf, Maryam and Anbiyā' (Bukhārī, Kitābut-Tafsir). Wherry has assigned the revelation of this Surah to the third part of the Meccan period, i. e. a little before Hijrah. He has done so on the assumption that an account of some Israelite Prophets has been given in this Surah. But why this fact at all should have been selected by him as a reason for placing the revelation just before Hijrah he has not taken the trouble to explain, because such an account is also to be found in Surah Maryam which by common consensus was revealed in the early years of the Call, most probably in its 5th year. So to fix the end of the Meccan period as the period for the revelation of the present Surah only on this account is indeed a bold assertion which contradicts tradition and history. As stated above 'Abdullah bin Mas'ud included this Surah among those chapters of the Quran which were revealed very early in the Holy Prophet's ministry and which he learned first of all, and ‘Abdullah's testimony who was one of the Holy Prophet's earliest and most trusted Companions must necessarily carry great weight. Connection with the Preceding Surah The Surah has a very close connection with its predecessor, Surah Maryam. Towards the close of the latter Surah it was stated that the Quran has been revealed in the Arabic tongue in order that the Holy Prophet may have no difficulty in conveying its message to his people and that they in their turn may easily grasp, comprehend and imbibe its full import. The Quran is also intended to give glad tidings to the righteous who act upon its teaching with a fervour and spontaneity which is born of conviction in its Divine origin. It is revealed also to warn and bring home to those who have forged false beliefs the realization of the falsity and untenability of their position. The Surah continues to deal with the subject which has been treated in the preceding chapter i. e. Surah Maryam. That Sūrah primarily deals with Christian dogmas. One of the basic doctrines of Christianity is that the Law is a curse. The present Surah opens with an emphatic contradiction of this Christian belief. At the very outset it tells us that the Law is not only not a curse but is positively a Divine mercy, and that instead of being a burden and 1995