The Attributes and Names of God are pre-eternal (qadim).
The Wahhabis consider this aspect of Tawhid in the place of the Tawhid in Attributes, worship and actions. This belief is traceable from the belief of the Ash’arites (asha’irah), a group of scholastic theologians (mutakallimun) during the 2nd century AH. The Ash’arites also believed in the “pre-eternality” (qidmah) of the Divine Names and Attributes. Anchored on this belief, the Wahhabis reckon the Qur’an as pre-eternal and the attribute of an act of God. They also consider the dotted Arabic letters (huruf al-mu’jam) as pre-eternal.
They regard as Attributes of the Essence those attributes such the Eye (‘ayn); Soul (nafs); Knowledge (’ilm); Life (hayah); Hearer (sami’); Seer (basir); Face (wajh); Speech or Word (kalam); Pre-existence (qidam); Hand (yad); Foot (rijl) (The Wahhabis believe that God—God forbid—has hands and feet!), Dominion (mulk); Grandeur (’azamah); Greatness (kibriya’); Eminence (’uluww); Richness (ghina); Mercy (rahmah); Power (qudrah); Wisdom (hikmah); etc.
They consider as Attributes of Act the attributes such as surprise (ta’ajjub); laughing (dahik); satisfaction (rida); anger (ghadab); aversion (karahah); equality (istiwa’); coming (maji’) (the alleged appearance of God on the Day of Resurrection); coming down (nuzul) (it refers to the belief of the Wahhabis that God is sitting on the Throne and He descends from heaven at the dawn!); disagreement; and gladness.
After stating the parts and examples of Tawhid from the point of view of Wahhabism, it is now proper to examine polytheism (shirk) according to this sect. Thereafter, we shall compare it with Shi`ah monotheistic thought.) According to this sect.
Thereafter, we shall compare it with Shi`ah monotheistic thought.) According to this sect. Thereafter, we shall compare it with Shi`ah monotheistic thought.
Source:
A New Analysis of Wahhabi Doctrines
By: Muhammad Husayn Ibrahimi
ABWA Publishing and Printing Center
[Pg. 22-23].
