Surah Insan ayat 30 Tafsir Quran 76:30

﴿وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا﴾
[ الإنسان: 30]

76:30 And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.

But you will not tashā’ūna may also be read yashā’ūna ‘they will’ choose a way through obedience unless God wills this. Assuredly God is ever Knower of His creatures Wise in what He does.

Nor can you exercise your will without Allahs accord; He has always been Alimun (Omniscient) and Hakimun (Wise)

Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ ( Therefore be patient with constancy to the command of your Lord., ) meaning, `just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً ( And obey neither a sinner (Athim ) nor a disbeliever ( Kafur ) among them.) meaning, `do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you.
Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً ( And remember the Name of your Lord every morning and afternoon. ) meaning, at the beginning of the day and at its end. وَمِنَ الَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً ( And during the night, prostrate yourself to Him, and glorify Him a long night through. ) This is similar to Allah's statement, وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا ( And in some parts of the night offer the Salah with it (the Qur'an ), as an additional prayer ( Tajhajjud ) for you.
It may be that you Lord will raise you to Maqam Mahmud.) ( 17:79 ) Similarly, Allah also says, يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً ( O you wrapped! Stand all night, except a little.
Half of it or a little less than that, or a little more.
And recite the Qur'an Tartil. ) ( 73:1-4 ) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard.
He says; إِنَّ هَـؤُلاَءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْماً ثَقِيلاً ( Verily, these love the present life of this world, and put behind them a heavy Day. ) meaning, the Day of Judgement.
Then Allah says, نَّحْنُ خَلَقْنَـهُمْ وَشَدَدْنَآ أَسْرَهُمْ ( It is We Who created them, and We have made them of strong build. ) Ibn `Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً ( And when We will, We can replace them with others like them with a complete replacement. ) meaning, `when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation.
Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً ( And when We will, We can replace them with others like them with a complete replacement. ) "This means, if We wish We can bring another group of people besides them ( in their place )." This is like Allah's statement, إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً ( If He wills, He can take you away, O people, and bring others.
And Allah is capable over that. ) ( 4:133 ) This is also like His statement, إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ ( If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult. ) ( 14:19-20 ) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَـذِهِ تَذْكِرَةٌ ( Verily, this is an admonition, ) meaning, this Surah is a reminder. فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً ( so whosoever wills, let him take a path to his Lord. ) meaning, a path and a way.
This means, whoever wishes to be guided by the Qur'an.
This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ( And what loss have they if they had believed in Allah and in the Last Day. ) ( 4:39 ) Then Allah says, وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ ( But you cannot will, unless Allah wills. ) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً ( Unless Allah wills.
Verily, Allah is Ever All-Knowing, All-Wise. ) meaning, He is Most Knowledgeable of who deserves to be guided.
So, He makes guidance easy for him and He predestines for him that which will be a cause for it.
However, whoever deserves misguidance, He averts guidance from him.
Unto Him belongs the most excellent wisdom and the most irrefutable argument.
Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً ( Verily, Allah is Ever All-Knowing, All-Wise. ) Then He says, يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِ وَالظَّـلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً ( He will admit to His mercy whom He wills and as for the wrongdoers -- He has prepared a painful torment. ) meaning, He guides whomever He wishes and He leads astray whomever He wishes.
Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him.
This is the end of the Tafsir of Surat Al-Insan.
And all praise and thanks are due to Allah.

(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 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
 

Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ ( Therefore be patient with constancy to the command of your Lord., ) meaning, `just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً ( And obey neither a sinner (Athim ) nor a disbeliever ( Kafur ) among them.) meaning, `do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you.
Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً ( And remember the Name of your Lord every morning and afternoon. ) meaning, at the beginning of the day and at its end. وَمِنَ الَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً ( And during the night, prostrate yourself to Him, and glorify Him a long night through. ) This is similar to Allah's statement, وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا ( And in some parts of the night offer the Salah with it (the Qur'an ), as an additional prayer ( Tajhajjud ) for you.
It may be that you Lord will raise you to Maqam Mahmud.) ( 17:79 ) Similarly, Allah also says, يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً ( O you wrapped! Stand all night, except a little.
Half of it or a little less than that, or a little more.
And recite the Qur'an Tartil. ) ( 73:1-4 ) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard.
He says; إِنَّ هَـؤُلاَءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْماً ثَقِيلاً ( Verily, these love the present life of this world, and put behind them a heavy Day. ) meaning, the Day of Judgement.
Then Allah says, نَّحْنُ خَلَقْنَـهُمْ وَشَدَدْنَآ أَسْرَهُمْ ( It is We Who created them, and We have made them of strong build. ) Ibn `Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً ( And when We will, We can replace them with others like them with a complete replacement. ) meaning, `when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation.
Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً ( And when We will, We can replace them with others like them with a complete replacement. ) "This means, if We wish We can bring another group of people besides them ( in their place )." This is like Allah's statement, إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً ( If He wills, He can take you away, O people, and bring others.
And Allah is capable over that. ) ( 4:133 ) This is also like His statement, إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ ( If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult. ) ( 14:19-20 ) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَـذِهِ تَذْكِرَةٌ ( Verily, this is an admonition, ) meaning, this Surah is a reminder. فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً ( so whosoever wills, let him take a path to his Lord. ) meaning, a path and a way.
This means, whoever wishes to be guided by the Qur'an.
This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ( And what loss have they if they had believed in Allah and in the Last Day. ) ( 4:39 ) Then Allah says, وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ ( But you cannot will, unless Allah wills. ) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً ( Unless Allah wills.
Verily, Allah is Ever All-Knowing, All-Wise. ) meaning, He is Most Knowledgeable of who deserves to be guided.
So, He makes guidance easy for him and He predestines for him that which will be a cause for it.
However, whoever deserves misguidance, He averts guidance from him.
Unto Him belongs the most excellent wisdom and the most irrefutable argument.
Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً ( Verily, Allah is Ever All-Knowing, All-Wise. ) Then He says, يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِ وَالظَّـلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً ( He will admit to His mercy whom He wills and as for the wrongdoers -- He has prepared a painful torment. ) meaning, He guides whomever He wishes and He leads astray whomever He wishes.
Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him.
This is the end of the Tafsir of Surat Al-Insan.
And all praise and thanks are due to Allah.

( Yet ye will not ) good or evil, faith or disbelief, ( unless Allah willeth ) that you will it. ( Lo! Allah is Knower ) of what you will whether it is good or evil, ( Wise ) He decreed that you do not will anything of good or evil except that which He wills.

But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.

Page 580 English transliteration