SCIENTIFIC AND ISLAMIC RESEARCHES

05/01/2026

The Quranic verse “وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا”
(Surah Al-Isra, 17:13),

Translation

And We have fastened every man’s deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.

Analysis

In simple terms, this verse conveys the profound concept of individual accountability and the inescapable consequences of one’s actions. It means that each person’s deeds, choices, and destiny are inextricably linked to them, much like something tied around their neck, and these deeds will be fully revealed and presented to them on the Day of Judgment in a comprehensive record.

This emphasizes that no one can escape the results of their actions, whether good or bad.

The word “طائره” (ṭā’irahu) literally means “his bird” or “his omen.”

In pre-Islamic Arabian culture, birds were often used for divination, where their flight patterns were interpreted as omens of good or bad fortune.

However, in this context, it is used metaphorically to represent one’s destiny, fate, or the record of one’s deeds and actions. The connection to “omen” or “bird” is a rhetorical device to signify something that accompanies a person and determines their future, much like an omen was believed to determine an outcome.

The use of “عنقه” (ʿunuqihi), meaning “his neck,” further strengthens this imagery. Tying something to the neck signifies an unbreakable bond, something that cannot be easily removed or escaped. It implies a burden or a responsibility that is constantly with the individual.

This is a powerful metaphor, as something tied to the neck is always present, visible, and a constant reminder.

Science of Rhetoric

From a rhetorical perspective, the verse employs several powerful figures of speech:

Metonymy and metaphor are both figures of speech that involve a transfer of meaning, but they differ in the nature of that transfer. Metonymy involves substituting the name of an attribute or a closely associated concept for the thing itself, while metaphor makes a direct comparison between two unlike things, stating that one is the other. 

Metonymy

Metonymy works by using a related concept to stand in for the actual subject. It’s not a comparison, but rather a substitution based on proximity or association. Think of it as using a part or an attribute to represent the whole, or a cause to represent its effect, or a container to represent its contents.

Example of Metonymy:

Imagine you’re at a restaurant, and the waiter asks, “The kitchen wants to know if you enjoyed your meal.” Here, “the kitchen” isn’t literally asking; it’s a stand-in for the chefs or the culinary staff who work in the kitchen. The kitchen is closely associated with the people who prepare the food, so it’s used to represent them.

Metaphor

Metaphor, on the other hand, is a direct comparison between two things that are fundamentally different but share some common quality. It states that one thing is another, even though it’s not literally true, to create a vivid image or understanding.

Example of Metaphor:

Consider the sentence, “The politician is a chameleon.” This doesn’t mean the politician is literally a reptile that changes color. Instead, it’s comparing the politician’s ability to adapt their views or personality to suit different situations to a chameleon’s ability to change its skin color. The politician is being described as having the characteristic of a chameleon – adaptability or changeability.

Key Difference Summarized

The core difference lies in the relationship:

• Metonymy: Substitution based on association or contiguity. (e.g., “the crown” for royalty, “the pen” for writing)
• Metaphor: Direct comparison based on similarity. (e.g., “time is money,” “the world is a stage”)

Metaphor and Metonymy In the Verse

Metaphor: The primary rhetorical device here is metaphor. “طائره” (ṭā’irahu) is a metaphor for one’s actions, destiny, or record of deeds. It’s not a literal bird tied to the neck, but rather the concept of one’s fate or actions being as inseparable and influential as an omen or a bird that dictates one’s path.

The pre-Islamic cultural understanding of birds as omens lends depth to this metaphor, implying that one’s actions are the “omens” that determine their ultimate fate.

Metonymy: While primarily a metaphor, there’s an element of metonymy in “طائره” as well. Metonymy involves using a closely associated concept to represent something else. Here, the “bird” (طائر) which was used to predict fate, is used to represent fate itself or the actions that lead to it.
The means of divination (the bird) stands for the outcome (fate/deeds).
Synecdoche (partial): The word “عنقه” (ʿunuqihi – his neck) can be seen as a partial synecdoche, where a part (the neck) represents the whole person, emphasizing the personal and inescapable nature of this attachment.It highlights that this “fate” is intrinsically linked to the individual’s very being.
Imagery: The verse creates vivid imagery of something physically attached to a person, making the abstract concept of accountability tangible and impactful. The image of a “book spread open” (كتابًا يلقاه منشورًا) on the Day of Resurrection further reinforces the idea of complete and undeniable disclosure of one’s deeds.
Grammar and Morphology

The grammar and morphology of the verse:

وَكُلَّ إِنسَانٍ (Wa kulla insānin):
وَ (Wa): Conjunction, meaning “and.”
كُلَّ (Kulla): Accusative noun, meaning “every” or “all.” It is in the accusative case because it is the object of an implied verb or due to its position in the sentence structure emphasizing universality.
إِنسَانٍ (Insānin): Genitive noun, meaning “person” or “human being.” It is in the genitive case because it is the mudaf ilayh (possessor) of “كُلَّ” (kulla), forming a genitive construct (إضافة).

أَلْزَمْنَاهُ (Alzamnāhu):
أَلْزَمْنَا (Alzamnā): Past tense verb, meaning “We have fastened” or “We have made incumbent.” It is derived from the root ل-ز-م (L-Z-M), meaning “to adhere,” “to be necessary,” or “to compel.” The prefix ‘أ’ (alif) indicates the causative form (Form IV), meaning “to make something adhere” or “to compel.” The suffix ‘نَا’ (nā) is the first-person plural pronoun, referring to Allah (God).
هُ (hu): Attached pronoun, meaning “him.” It refers back to “إِنسَانٍ” (insānin). It is in the accusative case, acting as the direct object of the verb.

طَائِرَهُ (Ṭā’irahu):
طَائِرَ (Ṭā’ira): Accusative noun, meaning “his bird/omen/fate.” It is in the accusative case as the direct object of the verb “أَلْزَمْنَاهُ” (Alzamnāhu). It is derived from the root ط-ي-ر (Ṭ-Y-R), meaning “to fly.”
هُ (hu): Attached pronoun, meaning “his.” It refers back to “إِنسَانٍ” (insānin) and indicates possession.

فِي عُنُقِهِ (Fī ʿunuqihi):
فِي (Fī): Preposition, meaning “in” or “on.”
عُنُقِ (ʿUnuqi): Genitive noun, meaning “neck.” It is in the genitive case because it follows the preposition “فِي” (fī).
هِ (hi): Attached pronoun, meaning “his.” It refers back to “إِنسَانٍ” (insānin) and indicates possession.

وَنُخْرِجُ (Wa nukhriju):
وَ (Wa): Conjunction, meaning “and.”
نُخْرِجُ (Nukhriju): Present tense verb, meaning “We will bring forth” or “We will extract.” It is derived from the root خ-ر-ج (Kh-R-J), meaning “to go out” or “to exit.” The prefix ‘نُ’ (nu) indicates the first-person plural (referring to Allah).

لَهُ (Lahu):
لَ (La): Preposition, meaning “for” or “to.”
هُ (hu): Attached pronoun, meaning “him.” It refers back to “إِنسَانٍ” (insānin).

يَوْمَ الْقِيَامَةِ (Yawma al-qiyāmati):
يَوْمَ (Yawma): Accusative noun, meaning “day.” It is in the accusative case, functioning as an adverb of time.
الْقِيَامَةِ (Al-qiyāmati): Genitive noun, meaning “Resurrection.” It is in the genitive case as the mudaf ilayh of “يَوْمَ” (yawma).
كِتَابًا (Kitāban): Accusative noun, meaning “a book.” It is in the accusative case, acting as the direct object of the verb “نُخْرِجُ” (nukhriju).

يَلْقَاهُ (Yalqāhu):
يَلْقَى (Yalqā): Present tense verb, meaning “he will find” or “he will meet.” It is derived from the root ل-ق-ي (L-Q-Y), meaning “to meet” or “to encounter.”
هُ (hu): Attached pronoun, meaning “it” (referring to the book). It is in the accusative case, acting as the direct object of the verb.

مَنشُورًا (Manshūran):
Accusative participle, meaning “spread open” or “unrolled.” It describes the state of the “book” (كتابًا) and is in the accusative case to agree with it. It is derived from the root ن-ش-ر (N-Sh-R), meaning “to spread” or “to unfold.”

More Examples of “طائره”

The word “طائره” (ṭā’irahu) in classical Arabic, particularly in a pre-Islamic context, was deeply intertwined with the concept of omens and destiny. Here are more examples to illustrate its usage and meaning:

Pre-Islamic Divination: Before Islam, people would release birds and interpret their flight direction (e.g., right for good, left for bad) as an indication of their fortune or the outcome of an endeavor. So, “طائره” would literally refer to “his bird (for divination)” or “his omen.”

Proverbial Usage:

The phrase “طائر فلان” (ṭā’ir fulān) could be used to refer to “the destiny of so-and-so” or “the fortune of so-and-so,” implying that their fate was determined by something akin to an omen.

Quranic Context :

The Quran itself uses the root ط-ي-ر (Ṭ-Y-R) in various contexts, sometimes literally for birds, and sometimes metaphorically for destiny or evil omens. For instance, in Surah An-Naml (27:47), when the people of Thamud attribute their misfortune to Prophet Salih and his followers, they say:

“قَالُوا اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ” (Qālū iṭṭayyarnā bika wa biman maʿaka),

meaning “They said, ‘We augur ill of you and those with you.’”

Here, “اطَّيَّرْنَا” (ṭṭayyarnā) comes from the same root and signifies taking an ill omen.
This shows how the concept of “omen” is directly linked to the root.

Modern Arabic (Figurative):

While less common in everyday modern speech for “fate,” the figurative sense of “طائر” can still be understood in literary contexts to refer to one’s lot or destiny, especially when discussing past beliefs or poetic expressions.

“طائره” a Metaphor and Metonym
“طائره” is primarily a metaphor. It directly equates one’s actions/destiny with a “bird/omen” that is tied to them. The comparison is not literal but conceptual, drawing on the cultural understanding of birds as indicators of fate. However, it also contains elements of metonymy.
The “bird” (طائر), which was the instrument or sign used to determine fate, is used to represent the fate itself or the actions that lead to fate. In metonymy, a related concept stands in for the actual thing. Here, the sign (bird/omen) stands for the signified (fate/deeds).

In essence, the verse uses a rich and culturally resonant image to convey a profound theological truth: every individual’s actions are inextricably linked to their ultimate destiny, and this record will be fully revealed on the Day of Judgment.

The choice of “طائره” and “عنقه” makes this abstract concept powerfully concrete and inescapable.

More Topics Soon Inshaaallah………………