It is important to remember that by relating an attribute of action to God...

It is important to remember that by relating an attribute of action to God, it does not mean that a change has occurred in the Divine essence or that an accidental quality has happened to evolve for God. On the other hand it can be considered as a relational attribute of action applied to God, which is abstracted by comparing the actions of creatures to the divine essence.

Concerning Will, the relationship, which is taken into consideration, is that the created things have been created from the aspect of having goodness, perfections and benefit (maslahah). Their existence is in a special time and space and is associated with Divine knowledge and love. He created them out of His own desire and not because He is forced into doing so.

Observation of this relation becomes the reason for the abstraction of a relational concept called Will, which in relation with a limited and restricted thing becomes limited and restricted. Hence this relative concept (mafhūm idāfi) is given the attribute of temporality and multiplicity. a.

Wisdom It becomes clear by the explanation given with regards to Divine Will, that Divine Will is not to be associated with creating things absurdly; rather it is to be fundamentally associated with the aspect of goodness and perfection of a thing.

Nevertheless due to the fact that the collision of matter, results in its own destruction and deterioration, the determination of Divine love for the perfection is that their overall production (creation) is in such a fashion that they receive as much goodness and perfection as possible.

By pondering upon this type of relationship, we come to grasp the concept of benefit, which does not exist independently from the existent of creations, and therefore will not cause their production, far from being an effective agent for the Divine Will (irādah). We can conclude that as the Divine actions find their source in the knowledge, power, and love towards perfection and goodness, which are the attributes of essence, they will always be realised as being beneficial.

This type of Will (which desires to deliver the ultimate perfection and goodness) is known as the wise Will (irādah hakīmah). Another attribute of action can here be abstracted, by the name of Wise (hakīm), which also like other attributes of action returns to the attributes of essence.