Tafsir of Al-Isra 17:13

{طائره} (His omen/fate): His deeds. We have already established the discussion regarding this in Surah al-Naml. According to Ibn ‘Uyaynah, it is derived from the saying: "His arrow flew out" (i.e., his lot was cast). It means: We have bound him to the deeds that have been cast for him.

The meaning is that his deeds are attached to him, like a necklace or a shackle that cannot be removed. From this comes the Arab proverb: "He has taken it upon himself like the ring of a dove," and their saying: "Death is in the necks," and "This is a burden upon his neck."

Al-Hasan said: "O son of Adam, a scroll has been spread out for you; when you are resurrected, you will have it hung around your neck."

• Readings:
  • (fī ‘unuqihi): With a quiescent nun.
  • (nukhriju): With a nun (We bring forth).
  • (yukhraju): With a ya (it is brought forth), in the passive voice, with the pronoun referring to Allah (Mighty and Majestic).
  • (yakhruju): With the pronoun referring to the ta’ir (the omen/fate). That is: the omen brings forth a book. Kitaban (a book) is in the accusative case as a state (hal).
  • (yulaqgāhu): With a shadda (doubled consonant), in the passive voice.

• Grammar:
  • {yulaqgāhu manshūran}: These are two descriptions of the "book." Alternatively, yulaqgāhu is a description, and manshūran is a state (hal) of the one who receives it.
  • {iqra’} (Read!): Implies the command to speak. Qatadah said: "On that day, he who was not a reader in the world will read."
  • {binafsika}: The subject of kafa (is sufficient).
  • {hasiban}: A tamyiz (specifier). It carries the meaning of hasib (reckoner), like darib al-qidah (the thrower of arrows) meaning darib (thrower), and sarim meaning sarim (cutter)—both mentioned by Sibawayh.
  • {‘alayka}: Attached to it, from the saying "he reckoned against him such and such." It may also mean "the Sufficient One," placed in the position of "the Witness," and thus connected with ‘ala because a witness suffices the claimant in what concerns him.

If you ask: Why was hasiban (masculine) mentioned? I say: Because it is in the position of a witness, a judge, or a commander, as these roles are predominantly held by men. It is as if it were said: "Your own self is sufficient as a man to be a reckoner." It is also permissible to interpret "self" (nafs) as "person," as one says "three anfus (persons)."

When Al-Hasan would recite this, he would say: "O son of Adam, by Allah, He has been just to you, for He has made you the reckoner of your own self."

{Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.}