The Nature and Relationships of the Divine Will from the Point of View of Sheikh Mofid and Mu'tazili of Baghdad

One of the attributes used in the verses of the Holy Qur'an and the traditions of the Ahl al-Bayt (peace be upon them) about God Almighty is the attribute "will". There is no difference between theologians and sages in being a disciple of Almighty God, but there is a difference in the interpretation of God's will. In his numerous theological works, Sheikh Mofid does not consider the divine will to be a true, soulful, and inherent attribute of God Almighty, but rather a virtual, current, and external attribute, and he considers addressing it as entering into the language of Sharia; like the attributes of anger, satisfaction, love, and hatred, which the intellect does not accept to attribute them to God Almighty. Like the Mu'tazili theologians of Baghdad of his time, he considers divine will to be the essence of divine action and contrary to knowledge and power. He also separates the will from accompanying the essence and being at the level of the essence, and in line with the traditions, calls it accidental and non-eternal, while knowledge and power are among the true and inherent attributes of God. Bada is in the form of the first verb (before bada) and second verb (after bada), both of which are the soul of a verb and a stage of development, and bada is in the legislative will (commanding the good verb) and is interpreted as abrogation. From his point of view, destiny takes precedence over a will. Shaykh Mufid, along with the Mu'tazila of Baghdad, denied the inclusion of God's creative will in all matters due to not attributing Qaba'ah to God.