Al-Quran Surah 17. Al-Israa, Ayah 13

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وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا


Asad : 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;
Khattab :

We have bound every human’s destiny to their neck.1 And on the Day of Judgment We will bring forth to each ˹person˺ a record which they will find laid open.

Malik : We have fastened the fate of every man to his own neck, and on the Day of Judgment We shall bring out for him a book spread wide open,
Pickthall : And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
Yusuf Ali : Every man's fate We have fastened on his own neck: on the Day of Judgment We shall bring out for him a scroll which he will see spread open. 2187 2188
Transliteration : Wakulla insanin alzamnahu tairahu fee AAunuqihi wanukhriju lahu yawma alqiyamati kitaban yalqahu manshooran
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Asad   
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Asad 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 himself 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".

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Yusuf Ali   
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Yusuf Ali 2187 Fate: Tair, literally a bird, hence an omen, an evil omen, fate. Cf. xxxvi. 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.
Yusuf Ali   
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Yusuf Ali 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 Judgment, however much we may affect to be ignorant of it now or waste our energies in prying into mysteries that do not concern us.
   
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29323

 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.

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