The Prophets (Al-Anbiyā'): Verses 37–41

On the Saying of the Almighty: {Man was created of haste} (21:37)

There are several issues concerning this verse:

There are two main opinions regarding the intended meaning of al-insān:

Opinion 1: It refers to the human species in general. The rationale is that the disbelievers were excessively impatient regarding God's punishment and the signs that compel knowledge and affirmation (e.g., {And they say, "When is this promise?"} [Al-Mulk: 25]). God intended to admonish them for this haste. He first condemned the human being for excessive impatience, then forbade them, as if saying: It is not strange for you to be hasty, for you are inherently molded by this; it is your nature and disposition.

• Objection: The premise must be relevant to the conclusion. If humanity is created from haste, how can they be held accountable for it? Why follow this premise with the command: {So do not ask Me to hasten it}?
• Response: The more severe the impediment (haste), the more perfect is the ability to oppose it. Thus, God is indicating that abandoning haste is a noble, elevated, and desirable state.

Opinion 2: It refers to a specific individual. This opinion has two sub-views:

1. It refers to Adam (peace be upon him). This is the view of Mujāhid, Sa‘īd ibn Jubayr, ‘Ikrimah, al-Suddī, al-Kalbī, and Muqātil. It is narrated that Ibn Jurayj and Layth ibn Abī Sulaym reported from Mujāhid that God created Adam at the end of Friday. When the spirit reached his head but not his lower body, he said: "O Lord, hasten my creation before sunset." Layth stated this is the meaning of {Man was created of haste}. Al-Suddī narrated that when the spirit entered his head, he sneezed, and the angels told him to say, "Praise be to God." He said it, and God replied, "May your Lord have mercy on you." When the spirit reached his eyes, he looked at the fruits of Paradise. When the spirit reached his stomach, he desired food and tried to leap toward the fruits of Paradise before the spirit reached his legs. This is what bequeathed haste to his offspring.
2. It refers to a specific person, al-Naḍr ibn al-Ḥārith. This is reported from Ibn ‘Abbās via ‘Aṭā’.

Conclusion: The first opinion (referring to the species) is stronger because the purpose is to condemn the people, which is only achieved if al-insān is taken to mean the species.

Some commentators take the verse literally, while others reverse the structure.

Those who take it literally have several views:

1. The view of the verifiers: It means "He created man hasty" (i.e., characterized by haste). This is an exaggeration, similar to saying a very intelligent man is "a burning fire." Arabs often name a person based on what is frequent in them, saying, "You are nothing but eating and sleeping," or "nothing but coming and going." This view is confirmed by {And man was ever impatient} (17:11). Al-Mubarrid said: {Man was created of haste} means "his nature is haste," similar to {God created you from weakness} (30:54), meaning "weak."
2. Abū ‘Ubayd’s view: ‘Ajl means clay, according to the dialect of Himyar. He cited poetry as evidence.
3. Al-Akhfash’s view: {of haste} means "from the hastening of the matter," referring to the command Kun (Be).
4. Another view: From weakness (as opposed to strength).

Those who reverse the structure: They say the meaning is "He created haste from man," similar to {And on the Day when those who disbelieved are presented to the Fire} (46:20), meaning the Fire is presented to them.

Conclusion: The first opinion (that man is inherently hasty) is closer to the truth. Reversing the structure is the furthest interpretation because if the statement can be understood in a sound, direct meaning, that is preferable to assuming a reversal. Furthermore, saying "haste was created from man" involves multiple layers of metaphor, so why change the structure to something metaphorical when a direct meaning is available?

Question: The people demanded the promised punishment as a form of disbelief. A person in this state is not truly hasty.

Response: Their demanding it in this manner is a deeper form of condemnation. If a person is condemned for hastening a known matter, they are even more condemned for hastening something unknown to them. Moreover, their demanding the promised punishment (either the Hereafter's torment or worldly destruction) implies demanding death, which they know is coming. Thus, they were truly hasty.

On the Saying of the Almighty: {My signs, so do not ask Me to hasten it, and they say...}

There is disagreement on the meaning of the signs (āyāt):

1. The immediate worldly punishment and the Hereafter's torment. Therefore, He said, {so do not ask Me to hasten it}, meaning they will certainly come at their appointed time.
2. The proofs of monotheism and the truthfulness of the Messenger.
3. The remnants of past generations found in Syria and Yemen.

The first opinion is closer to the context.

On the Saying of the Almighty: {And they say, "When is this promise, if you are truthful?"} (21:38)

This is the condemned haste, mentioned here as mockery, similar to {And they ask you to hasten the punishment...} (29:53). God clarifies that they say this due to their ignorance and heedlessness.

God then mentions two ways to remove this distress from the heart of the Messenger (PBUH):

The First Way: By clarifying the severe punishment awaiting those who mockingly demand haste: {If only those who disbelieved knew the time when they will not be able to ward off the Fire from their faces or their backs, nor will they be helped} (21:39).

• Al-Kashshāf’s commentary: The answer to if (law) is omitted. Ḥīn (the time) is the object of ya‘lamū (know). If they knew the time they ask about—a difficult time where fire surrounds them from front and back, and they cannot repel it or find a helper (as they themselves asked, {Who will help us from the might of God if it comes to us?} [40:29])—their disbelief and mockery would cease. Their ignorance makes it seem trivial. Deleting the answer is more eloquent, similar to other verses where the consequence is implied.
• The faces and backs are specified because affliction to them carries the greatest impact, and these areas are frequently mentioned in warding off harm.

Then, after clarifying the severity of this punishment, God clarifies that the time of its arrival is unknown to them. The Hour will come upon them suddenly, unexpectedly, and without preparation. It will astound them (tabhatahum), leaving them bewildered, unable to devise a plan to repel it or turn it away, and they will not be granted respite (wa lā hum yunẓarūn), meaning no time for repentance or excuse.

God did not reveal the time of death or the Resurrection to the accountable because concealing it serves a greater interest: a person remains more cautious and closer to rectification when the time is hidden.

The Second Way: God removes the distress from the Messenger's heart by stating: {And certainly were messengers mocked before you, but that which they used to mock settled upon those who scoffed among them} (21:41).

The meaning is: Messengers before you, O Muhammad, were mocked just as your people mock you. Then, what they used to mock settled upon those who scoffed at them. Ḥāqa means descended and surrounded. This is a consolation for the Prophet (PBUH), implying that the punishment for their mockery will likewise descend upon these people.

Verses 40–41

{Say, "Who will guard you by night and by day from the Most Merciful?" But they are, from the remembrance of their Lord, turning away. *Or do they have gods that protect them from Us? They cannot help themselves, nor are they protected from Us by any companion. *Nay, We gave enjoyment to these people and their fathers until the life span became long for them. Do they not see that We are approaching the land, diminishing it from its extremities? Are they then the victors?}