God created all things with His will, and He created the will by itself.

( 57:3 ) The plane of the absolute, active Will has an encompassment of sustainment ( ihateh-ye qayyumiyyah ) over all the existents of the realms of mulk and malakut, and all the existents are, from one aspect, its particular modifications ( ta’ayyunat ) , and front another aspect its manifestations ( mazahir ) .

It is in respect of this station of active Will ( mashiyyat al-fi’liyyah ) and the manifesting character ( mazhariyyat ) of the wills of the creatures and their dissolution ( fana’ ) in it-or, rather, the fact that the creatures themselves, with all their aspects, manifest and reflect it-that the noble tradition says: O Son of Man, it is with My Will that you are one who wills.

Your being ( dhat ) and its perfections are by My will itself, and, rather, you yourself and your perfections are particular expressions ( ta’ayyunat ) of my will: ﴿وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى.﴾ And when thou threwest, it was not thou that threw, but God threw. ( 8:17 ) And there are so numerous statements in traditions and Qur’anic verses in support of this matter that their mention is not essential.

The august Shaykh al-Ishraq Suhrawardi (Q) considers God’s detailed knowledge ( ‘ilm tafsili ) of things as being the same as this plane of active knowledge, and the Muhaqqiq (Khwajah Nasir al- Din ) Tusi (Q) has followed him in this opinion. Hadrat Sadr al-Muta’allihin (Q) considers (God’s) detailed knowledge to be the same as the plane of the simple Divine Essence.

To him the statements of those two figures are not absolutely satisfactory, but this author considers the opinions of each of them to imply essentially the same position, the disagreement between them being merely verbal, though an elucidation of this matter is not appropriate here.