Transliteration:( Wa maa tashaaa'oona illaa anyyashaaa'al laah; innal laahaa kaana'Aleeman Hakeema )
47. From this emerge two issues:
Man is not helpless as the stone, for he is given power of decision and intention.
2. In his intention man is not totally firm and independent from Allah Almighty. His intention is subservient to Allah Almighty. Thus, it is not independent absolutely. The foundation of faith is based on this.
48. On intellectual basis there are four qualities of this mercy: piety in the worldly life; successful end at the time of death; success in the grave; and salvation on the Day of Judgement in the form of Paradise. Or, by mercy is meant obtaining the blessed sanctuary In of the Holy Prophet terms of the Sufis mercy means the love of Allah Almighty and His Beloved Prophet and their true devotion. Only he on whom there is special blessing, obtains this.
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.
(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 unless Allah so wills;
(3) That Allah is All-Knowing, All-Wise. If one considers these three things deeply one can fully 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 to 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 labor, 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 unalloyed creed of God worship which is taught by the Quran. In these also, the decision to choose has been left to man as to which of them he wants to adopt. Allah does not impose on him any decision of His own. If man may like to choose a lawful means of earning his living, Allah will not force him to adopt an unlawful means for it. Or that, man may like to follow the Quran, Allah will not force him to become an atheist, polytheist or disbeliever. Or that, man may like to become a good man, Allah will not force him to become an evil man.
But after man has exercised this freedom of choice whether can he 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 as 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 does 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 favorable 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 does not. see (Surah Al-Muddaththir, ayat 55) note 41.
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