َ بِأَيْدِي سَفَرَةٍ ﴿۱۵﴾ كِرَامٍ بَرَرَةٍ ﴿۱۶﴾ قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ ﴿۱۷﴾ مِنْ أَيِّ شَيْءٍ خَلَقَهُ ﴿۱۸﴾ مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ ﴿۱۹﴾ ثُمَّ السَّبِيلَ يَسَّرَهُ ﴿۲۰﴾ ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ ﴿۲۱﴾ ثُمَّ إِذَا شَاءَ أَنْشَرَهُ ﴿۲۲﴾

﴾15﴿ Bi'aidee safara
﴾16﴿ Kiraamim bararah.
﴾17﴿ Qutilal-insanu maa akfarah.
﴾18﴿ Min aiyyi shai-in Khalaq
﴾19﴿ Min nutfatin khalaqahoo faqaddarah.
﴾20﴿ Thummas sabeela yas-sarah
﴾21﴿ Thumma amatahu fa-aqbarah
﴾22﴿ Thumma iza shaa-a ansharah

﴾15﴿ By the hands of the recording angels
﴾16﴿ With the honor of the righteous
﴾17﴿ Perish man! How great is his disbelief
﴾18﴿ From what thing did He create him
﴾19﴿ He created him from a drop of fluid, then proportioned him
﴾20﴿ Then He made the way easy for him
﴾21﴿ Then He causes him to die and lays him in the grave
﴾22﴿ Then, when He wills, He will resurrect him

[17] After mentioning the greatness of the Qur’an, there is a severe warning against those who oppose and act with hostility toward it.
[18,19] This is a detailed account of the creation of man and serves as a proof for abandoning disbelief, thus disbelief itself is astonishing. (فَقَدَّرَهُ) — refers to the proper proportioning of limbs, height and form, as well as the predestination of happiness or wretchedness, and the setting of lifespan and provision. This word includes all of that, as mentioned in Surah Al-Kahf (18:37) and Surah Al-Infiṭār (82:7).
[20] (السَّبِيلَ) — the intended meaning is the path by which the child comes out from the mother’s womb, which Allah the Exalted has made easy. Al-Sharbini said that in the womb, the child’s head is upward and feet downward, but at the time of birth, the head turns forward and the feet go back — this ease is from Allah the Exalted. Or, the meaning of sabīl could be the path of guidance and misguidance.
[21] (ثُمَّ) — indicates that there is usually a time gap between creation and death. The word فَأَقْبَرَهُ with the prefix fa implies that burial should be immediate — meaning that washing, preparation, shrouding, the funeral procession, and burial should be done quickly, as mentioned in the hadith: “Hasten with the funeral.” (أَمَاتَهُ) — this proves that death is also by the will and decree of Allah the Exalted; it is not a natural event as the materialists (Dahriyyah) claim. (فَأَقْبَرَهُ) — the difference between قبره and أقبره is that the first means to bury with one’s own hands, while the second means to command or make arrangements for the burial.
[22] This is a reminder of the resurrection. (شَاءَ) — indicates that the appointed time of resurrection after death is known to none except Allah the Exalted.