Surah Insan >> Currently viewing Surah Insan Ayat 30 (76:30)

Surah Insan Ayat 30 in Arabic Text

وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا
Wa maa tashaaa’oona illaa anyyashaaa’al laah; innal laahaa kaana’Aleeman Hakeema

English Translation

Here you can read various translations of verse 30

Sahih International
And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.

Yusuf Ali
But ye will not, except as Allah wills; for Allah is full of Knowledge and Wisdom.

Abul Ala Maududi
But your willing shall be of no avail until Allah Himself so wills. Surely Allah is All-Knowing, Most Wise.

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

Yet ye will not, unless Allah willeth. Lo! Allah is Knower, Wise.

Dr. Ghali
And in no way can you (Literally: mankind) decide unless Allah (so) decides; surely Allah has been Ever-Knowing, Ever-Wise.

Abdel Haleem
But you will only wish to do so if God wills- God is all knowing, all wise-

Quran 76 Verse 30 Explanation

For those looking for commentary to help with the understanding of Surah Insan ayat 30, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(76:30) But your willing shall be of no avail until Allah Himself so wills.[33] Surely Allah is All-Knowing, Most Wise.

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 unlessAllah so wills;

(3) That Allah is All-Knowing, All-Wise.If one considers these three things deeply one can fullyunderstand the relationship between man’s freedom ofchoice and Allah’s Will, and it helps to remove all theconfusions from the people’s minds about the question ofdestiny.

The first verse shows that in this world the authoritygranted to man is only to the extent that he may decide toadopt any one of the different courses available for passinglife here. This is the freedom of choice that Allah has givento him. For example, when a man confronts the question ofearning a living for himself, he finds many ways before himof which some are lawful, as for example lawful kinds oflabor, service, trade and business, industry, or agriculture,and some are unlawful as thievery, robbery, pickingpockets, prostitution, trading in money (on interest),gambling, bribery and unlawful kinds of services andbusiness, etc. The decision to adopt any one of these wayshas been left to man’s own free choice as to how he wouldlike to earn his living. Likewise, there are different modesof morality. On the one side, there are the good qualities,like honesty, nobility, decency, justice, pity, sympathy andchastity, and on the other, the evil traits like wickedness,meanness, tyranny, dishonesty, and frivolity. Man has fullfreedom to adopt any mode of morality he likes. The sameis the case with religion; man has many ways open beforehim in this regard also; atheism and denial of God,polytheism and idol worship, different combinations ofmonotheism and polytheism, and the unalloyed creed ofGod worship which is taught by the Quran. In these also,the decision to choose has been left to man as to which ofthem he wants to adopt. Allah does not impose on him anydecision of His own. If man may like to choose a lawfulmeans of earning his living, Allah will not force him toadopt an unlawful means for it. Or that, man may like tofollow the Quran, Allah will not force him to become anatheist, polytheist or disbeliever. Or that, man may like tobecome a good man, Allah will not force him to become anevil man.

But after man has exercised this freedom of choice whethercan he practically also do the same which he wants to do,depends on Allah’s Will, His leave and His grace. If theWill of Allah be to let the man do what he has willed ordecided to do, then alone can he do it; otherwise he cannotdo anything without Allah’s Will and His leave, howeverhard and seriously he may try to do it. This same thing hasbeen said in the second verse. This can be explained by anexample. If man had been delegated all the powers in theworld and permitted to do whatever he pleased, the systemof the world would have been disrupted. One murderer wasenough to murder all the people in the world if he weregiven the freedom to kill anybody he liked. One pickpocketcould pick the pocket of everyone if he were given theoption to pick anyone’s pocket he pleased. One thief wasenough to steal whatever he liked; one adulterer to commitrape on every woman, one robber to plunder every house, ifeach one of these had full powers to act as he desired.Therefore, Allah has kept this in His own power whetherHe may allow or disallow the man to follow the right or thewrong path that he chooses to follow or not. The personwho, giving up error, wants to adopt the right way is alsogranted righteousness only by Allah’s leave and will.However, the condition is that the decision to give up errorand choose guidance should have been taken by the manhimself; otherwise just as Allah does not make anybody athief or murderer or atheist or polytheist forcibly, so alsoHe does not make anybody a believer forcibly.

After this, the third verse removes the misunderstandingwhether Allah’s willing may not be arbitrary. That is whyit has been said that “Allah is All-Knowing, Al-Wise.” Thatis whatever He does, He does it on the basis of knowledgeand wisdom; therefore, there can be no possibility of anyerror in His decisions. He decided with full knowledge andwisdom as to who should be given a particular kind of helpand who should not be given it, who should be allowed todo a particular work and who should not be allowed to doit. To the extent that Allah provides opportunities to manand makes the conditions favorable for him, he can workaccording to his desire, whether it be good or evil. Thequestion of guidance also is no exception to it. Allah aloneknows on the basis of His knowledge and He alonedetermines on the basis of His wisdom as to who deserves tobe guided and who does not. see(E.N. 41 of Surah Al-Muddaththir).


The tafsir of Surah Al-Insan verse 30 by Ibn Kathir is unavailable here.
Please refer to Surah Insan ayat 23 which provides the complete commentary from verse 23 through 31.

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