Surah Al Insan Ayat 30 in Urdu - سورہ الانسان کی آیت نمبر 30
﴿وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا﴾
[ الإنسان: 30]
اور تم کچھ بھی نہیں چاہ سکتے مگر جو خدا کو منظور ہو۔ بےشک خدا جاننے والا حکمت والا ہے
Surah Al-Insan Full Urdu
(1) یعنی تم میں سے کوئی اس بات پر قادر نہیں ہے کہ وہ ہدایت کی راہ لگا لے، اپنے لئے کسی نفع کو جاری کر لے، ہاں اگر اللہ چاہے تو ایسا ممکن ہے، اس کی مشیت کے بغیر تم کچھ نہیں کر سکتے۔ البتہ صحیح قصد و نیت پر وہ اجر ضرور عطا فرماتا ہے ”إنَّما الأَعمالُ بالنِّيَّات، وإِنَّمَا لِكُلِّ امرئٍ مَا نَوَى“ اعمال کا دارو مدار، نیتوں پر ہے، ہر آدمی کے لئے وہ ہے جس کی وہ نیت کرے۔
(2) چوں کہ وہ علیم وحکیم ہے اس لیے اس کے ہر کام میں حکمت ہوتی ہے بنابریں ہدایت اور گمراہی کے فیصلے بھی یوں ہی نہیں ہو جاتے بلکہ جس کو ہدایت دی جاتی ہے وہ واقعی اس کا مستحق ہوتا ہے اور جس کے حصے میں گمراہی آتی ہے وہ حقیقتا اسی کے لائق ہوتا ہے۔
Surah Al Insan Verse 30 translate in arabic
وما تشاءون إلا أن يشاء الله إن الله كان عليما حكيما
سورة: الإنسان - آية: ( 30 ) - جزء: ( 29 ) - صفحة: ( 580 )Surah Al Insan Ayat 30 meaning in urdu
اور تمہارے چاہنے سے کچھ نہیں ہوتا جب تک اللہ نہ چاہے یقیناً اللہ بڑا علیم و حکیم ہے
Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(76:30) But your willing shall be of no avail until Allah Himself so wills. *33 Surely Allah is All-Knowing, Most Wise.
And you do not will except that Allah wills. Indeed, Allah is meaning
*33) Three things have been said in these verses:
(1) That whoever wills may adopt the way to his Lord;
(2) that one's willing to do a thing is not enough unless Allah so wills; and
(3) that Allah is All-Wise, All-Knowing. If one considers these three things deeply one can fully well understand the relationship between man's freedom of choice and Allah's Will, and it helps to remove all the confusions from the people's minds about the question of destiny.
The first verse shows that in this world the authority granted to man is only to the extent that he may decide to adopt any one of the different courses available for passing life here. This is the freedom of choice that Allah has given him. For example, when a man confronts the question of earning a living for himself, he finds many ways before him of which some are lawful, as for example lawful kinds of labour, service, trade and business, industry, or agriculture, and some are unlawful as thievery, robbery, picking pockets, prostitution, trading in money (on interest), gambling, bribery and unlawful kinds of services and business, etc. The decision to adopt any one of these ways has been left to man's own free choice as to how he would like to earn his living. Likewise, there are different modes of morality. On the one side, there are the good qualities, like honesty, nobility, decency, justice, pity, sympathy and chastity, and on the other, the evil traits like wickedness, meanness, tyranny, dishonesty, and frivolity. Man has full freedom to adopt any mode of morality he likes. The same is the case with religion; man has many ways open before him in this regard also-atheism and denial of God, polytheism and idol-worship, different combinations of monotheism and polytheism, and the un-alloyed creed of God-worship which is taught by the Qur'an. In these also the decision to choose has been left to man as to which of these he wants to adopt. Allah does not impose on him any decision of His own so that man may like to choose a lawful means of earning his living for himself but Allah may force him to adopt an unlawful means for it. or that he may like to follow the Qur'an, but Allah may force him to become an atheist, polytheist or disbeliever, or that he may like to become a good man, but Allah may force him to become an evil man.
But after man has exercised this freedom of choice whether he can practically also do the same which he wants to do, depends on Allah's Will, His leave and His grace. If the Will of Allah be to let the man do what he has willed or decided to do, then alone can he do it; otherwise he cannot do anything without Allah's Will and His leave, however hard and seriously he may try to do it. This same thing has been said in the second verse. This can be explained by an example. If man had been delegated all the powers in the world and permitted to do whatever he pleased, the system of the world would have been disrupted. One murderer was enough to murder all the, people in the world if he were given the freedom to kill anybody he liked. One pickpocket could pick the pocket of everyone if he were given the option to pick anyone's pocket he pleased. One thief was enough to steal whatever he liked; one adulterer to commit rape on every woman, one robber to plunder every house, if each one of these had full powers to act at he desired. Therefore, Allah has kept this in His own power whether He may allow or disallow the man to follow the right or the wrong path that he chooses to follow or not. The person who, giving up error, wants to adopt the right way is also granted righteousness only by Allah's leave and will. However, the condition is that the decision to give up error and choose guidance should have been taken by the man himself; otherwise just as Allah does not make anybody a thief or murderer or atheist or polytheist forcibly, so also He does not make anybody a believer forcibly.
After this, the third verse removes the misunderstanding whether Allah's willing may not be arbitrary. That is why it has been said that "Allah is All-Knowing, Al-Wise." That is whatever He does, He dces it on the basis of knowledge and wisdom; therefore, there can be no possibility of any error in His decisions. He decided with full knowledge and wisdom as to who should be given a particular kind of help and who should not be given it, who should be allowed to do a particular work and who should not be allowed to do it. To the extent that Allah provides opportunities to man and makes the conditions favourable for him, he can work according to his desire, whether it be good or evil, The question of guidance also is no exception to it. Allah alone knows on the basis of His knowledge and He alone determines on the basis of His wisdom as to who deserves to be guided and who dces not. (Also see E.N. 41 of Al-Muddaththir
phonetic Transliteration
Wama tashaoona illa an yashaa Allahu inna Allaha kana AAaleeman hakeeman
English - Sahih International
And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.
Quran Hindi translation
और जब तक ख़ुदा को मंज़ूर न हो तुम लोग कुछ भी चाह नहीं सकते बेशक ख़ुदा बड़ा वाक़िफकार दाना है
Quran Bangla tarjuma
আল্লাহর অভিপ্রায় ব্যতিরেকে তোমরা অন্য কোন অভিপ্রায় পোষণ করবে না। আল্লাহ সর্বজ্ঞ প্রজ্ঞাময়।
English | Türkçe | Indonesia |
Русский | Français | فارسی |
تفسير | Bengali | اعراب |
Ayats from Quran in Urdu
- یہ اس لئے کہ انہوں نے دنیا کی زندگی کو آخرت کے مقابلے میں عزیز
- اور اہل شہر (لوط کے پاس) خوش خوش (دوڑے) آئے
- پھر دو بارہ (سہ بارہ) نظر کر، تو نظر (ہر بار) تیرے پاس ناکام اور
- کیااس کو معلوم نہیں کہ خدا دیکھ رہا ہے
- اس دن جھٹلانے والوں کی خرابی ہے
- اگر ہم نے اپنے معبودوں کے بارے میں ثابت قدم نہ رہتے تو یہ ضرور
- کہ یہ (قرآن) فرشتہٴ عالی مقام کی زبان کا پیغام ہے
- وہ تو ہمارے ایسے بندے تھے جن پر ہم نے فضل کیا اور بنی اسرائیل
- میں تو تمہارا امانت دار پیغمبر ہوں
- اور جنہوں نے کفر کیا۔ (ان سے کہا جائے گا کہ) بھلا ہماری آیتیں تم
Quran surahs in English :
Download surah Al Insan with the voice of the most famous Quran reciters :
surah Al Insan mp3 : choose the reciter to listen and download the chapter Al Insan Complete with high quality
Ahmed Al Ajmy
Bandar Balila
Khalid Al Jalil
Saad Al Ghamdi
Saud Al Shuraim
Abdul Basit
Abdul Rashid Sufi
Abdullah Basfar
Abdullah Al Juhani
Fares Abbad
Maher Al Muaiqly
Al Minshawi
Al Hosary
Mishari Al-afasi
Yasser Al Dosari
Please remember us in your sincere prayers