وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ ﴿۱۶﴾ إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ ﴿۱۷﴾ مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ ﴿۱۸﴾

﴾16﴿ Wa laqad khalaqnal insaana wa na'lamu maa tuwaswisu bihee nafsuhoo wa Nahnu aqrabu ilaihi min hablil wareed
﴾17﴿ 'Iz yatalaqqal mutalaqqi yaani 'anil yameeni wa 'anish shimaali qa'eed
﴾18﴿ Maa yalfizu min qawlin illaa ladaihi raqeebun 'ateed

﴾16﴿ And indeed, We created man and know what his soul whispers to him, and We are closer to him than his jugular vein
﴾17﴿ When the two recording angels receive (his deeds), one sitting on the right and the other on the left
﴾18﴿ Man does not utter a word except that with him is a ready observer

[16] From this verse until the end of the surah is the second section, which includes the following sequence:
1. A brief rational proof for resurrection.
2. Then the mention of the recording of deeds by the noble scribes (Kirāman Kātbīn) as a further proof of resurrection and accountability.
3. Then the state of death (naزع) is described as a form of worldly warning (takhwīf dunyawī).
4. After that, a detailed warning of the Hereafter is given in ten forms, including:
Six qualities of the people of Hell,
The mention of their companions (qarīnāt),
And a description of the Hellfire itself, continuing up to verse 30.
Then comes the glad tidings in five ways, along with the mention of five qualities of the people of Paradise, until verse 35.
After that, there is further warning of the Hereafter, and encouragement to follow the Qur’an.
In verse 38, there is a rational proof of resurrection again.
Then come five commands aimed at strengthening the resolve for da‘wah (inviting to truth).
This is followed by a description of eight scenes of the Day of Judgment, continuing until the end of the surah.
(وَنَحْنُ أَقْرَبُ إِلَيْهِ) — Allah's closeness (qurb) is clearly affirmed in meaning, but we do not know the how (kayfiyyah) of it.
It is not like the closeness of created beings, and we do not interpret it figuratively.
This closeness does not contradict Allah being above the Throne (fawqiyyat al-‘Arsh), because Allah is capable of all things.
(مِنْ حَبْلِ الْوَرِيدِ) — The wareed are the two veins that run along the right and left sides of the neck, from the head down to the watīn — the artery connected to the heart.
If the watīn is cut, a person dies.
[17] In this verse, the noble recording angels (Kirāman Kātbīn) are mentioned as proof of resurrection after death — meaning: the appointment of these angels and their writing of deeds is evidence that Allah will surely establish the Day of Judgment and accountability.
The essence of it is: even though these angels sit beside you to write your actions, Allah is far closer to you than they are, so He has no need of their writing — yet, this system is established to serve as a proof against mankind, to remove any excuse on their part.
According to narrations, there are two angels during the day and two during the night.
The angel on the right records good deeds, and the one on the left records bad deeds.
The angel who writes the good deeds is entrusted over the one who writes bad deeds — meaning he delays recording until it's confirmed.
They are called Kirāman Kātbīn — the noble scribes.
The word (قَعِيدٌ) means one who is constantly present and close — whether standing or sitting — it does not merely mean someone seated, but rather someone who is constantly attached and accompanying.
[18] Before this, the presence and positioning of the recording angels on both sides was mentioned — now, their constant readiness and attentiveness is described.
That is, they are never heedless of what a person says or does.
(يَلْفِظُ) — Refers to any word that a person intentionally utters from his mouth.
This indicates that unintentional words or slips of the tongue are not recorded, as they are excused.
(مِنْ قَوْلٍ) — The correct interpretation is that the angels record both actions and words, but speech is specifically mentioned here because this surah has highlighted the statements of the deniers of resurrection, especially in verses 2 and 3.
Thus, this verse is a rebuke — those very words that you utter in denial of the Hereafter are being recorded for judgment.