Invalidating the originated nature of the Divine Will

One of the arguments presented by the theologians for proving the existence of God is their assertion that the receptacle محل of originated phenomenon حوادث must also be originated, and since the world is a receptacle of such originated phenomenon, therefore the world is originated; now since everything originated is contingent ممکن بالذات and an effect that is dependent upon a cause for its existence; the world also, is an effect of some cause; the theologians assert that, that cause is God; but the theologians have not been intellectually honest in their application of the principle "the receptacle of originated phenomenon must also be originated"; this is because it is the theologians who assert that the Divine Essence existed without the world existing with it; this initial or prior absence of the world was due to the fact that God had not willed it to be; and then the world came into existence when its existence was willed by the  Divine Essence; this clearly means that the prior non-existence عدم of the world, which was due to the absence of the will to create it, was succeeded by its subsequent existence, which is necessitated by the will to create it in the Divine Essence; in other words the prior absence of the will to create was succeeded by its subsequent presence within the Willer, namely God; therefore the will to create happens to be originated, and the Essence is the subject موضوع or the receptacle of this originated will; now since everything that is a receptacle of originated phenomenon is originated itself, therefore God being the receptacle of an originated will, must also be originated; the only resolution to this problem lies in positing an eternal will that is identical to the Divine Essence عین ذات, as opposed to being originated and additional to the Essence زائد بر ذات. One cannot remain intellectually honest by upholding and asserting a principle as long as it conforms to one's beliefs but abandoning the same when it goes contrary to those beliefs.

 Moreover, this argument only establishes that the phenomenal world has a cause, but it does not prove that cause to be God.

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