We have bound every human’s destiny to their neck.3 And on the Day of Judgment We will bring forth to each ˹person˺ a record which they will find laid open.
Every man´s fate 2187 We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will seest spread open. 2188
2187 Fate: Ta'ir, literally a bird, hence an omen, an evil omen, fate. Cf. 36:19. The Arabs like the ancient Romans, sought to read the mysteries of human fate from the flight of birds. And many of us in our own day seek to read our future fortunes by similar superstitions. We read in the previous verse that there are Signs of Allah, but they are not meant to subserve the vulgar purpose of disclosing our future destiny in a worldly sense. They are meant for quite other purposes, as we have explained. Our real fate does not depend upon birds or omens or stars. It depends on our deeds, good or evil, and they hang round our necks, (see also n. 484). (R).
2188 These deeds, good or evil, will be embodied in a scroll which will be quite open to us in the light of the Day of Judgement, however much we may affect to be ignorant of it now or waste our energies in prying into mysteries that do not concern us.
And every human being's destiny have We tied to his neck; 17 and on the Day of Resurrection We shall bring forth for him a record which he will find wide open;
17 The word ta’ir literally signifies a "bird" or, more properly, a "flying creature". Since the pre-Islamic Arabs often endeavoured to establish a good or bad omen and, in general, to foretell the future from the manner and direction in which birds would fly, the term ta’ir came to be tropically used in the sense of "fortune", both good and evil, or "destiny". (See in this connection surah 3, note 37, and surah 7, note 95.) It should, however, be borne in mind that the Qur'anic concept of "destiny" relates not so much to the external circumstances of and events in man's life as, rather, to the direction which this life takes in result of one's moral choices: in other words, it relates to man's spiritual fate-and this, in its turn, depends-as the Qur'an so often points out-on a person's inclinations, attitudes and conscious actions (including self-restraint from morally bad actions or, alternatively, a deliberate omission of good actions). Hence, man's spiritual fate depends on him-self and is inseparably linked with the whole tenor of his personality; and since it is God who has made man responsible for his behaviour on earth, He speaks of Himself as having "tied every human being's destiny to his neck".
3 This refers to the deeds that one is destined to do of their own free will. Out of His infinite knowledge, Allah knows people’s choices even before they make them. In the Hereafter, He will raise them from the dead for judgment.