Explaining the Meaning of Tawhid and Its Three Types

Question:
He says: We hope that the Honorable Shaykh will explain to us the types of tawhid (the oneness of Allah) and elaborate on them.

Answer:
Tawhid (the oneness of Allah) is singling out Allah (Exalted and Majestic is He) in worship. The word tawhid is derived from making a thing one, so it means making the object of worship one, and that is Allah (Glorified and Exalted is He), as He (Exalted and Majestic is He) said: . When the Prophet (peace and blessings be upon him) said to the polytheists, "Say: There is no god but Allah, and you will succeed," they said, "Have you made the gods one god?" Tawhid is making the object of worship one, and that is Allah (Glorified and Exalted is He).
The types of tawhid, as mentioned by the scholars based on the texts of the Book and the Sunnah and the examination of what has come in the Book and the Sunnah, are three types. The first type is tawhid al-rububiyyah (oneness of lordship), which is singling out Allah (Exalted and Majestic is He) in His actions, such as creation, provision, giving life, causing death, spreading out sustenance, and other actions of Allah (Glorified and Exalted is He). Everything that comes in the Qur'an regarding the mention of the actions of Allah and His will and management is called tawhid al-rububiyyah.
The second type is tawhid al-uluhiyyah (oneness of worship), which is singling out Allah (Exalted and Majestic is He) in worship. All the verses that command the worship of Allah and forbid shirk (associating partners with Allah) are in the category of tawhid al-uluhiyyah. This is what Allah sent His messengers with and sent down His books, as He the Exalted said: And We sent not before you any messenger except that We revealed to him that there is no god but I, so worship Me.
The third type is tawhid al-asma' wa al-sifat (oneness of the names and attributes). Everything in the Qur'an and the Sunnah regarding the mention of the names and attributes of Allah is tawhid al-asma' wa al-sifat. For example, Allah, the Most Merciful, the Bestower of Mercy, the Mighty, the Wise, the All-Hearing, the All-Seeing. In the hadith: He (Exalted and Majestic is He) said: . He (Glorified and Exalted is He) said that He has the best names, and He (Exalted and Majestic is He) said: . Every one of His names (Glorified and Exalted is He) includes one of His attributes. Al-Rahman and al-Rahim indicate mercy, al-Aziz indicates might, al-Karim indicates generosity, al-Basir indicates the attribute of seeing, and al-Sami' indicates the attribute of hearing for Allah (Exalted and Majestic is He), because He hears, as He (Exalted and Majestic is He) said: "Indeed, Allah has heard the statement of the one who argues with you concerning her husband, and Allah hears your conversation." So every one of the names of Allah (Exalted and Majestic is He) includes one of His attributes (Glorified and Exalted is He).
The criterion for tawhid al-asma' wa al-sifat (oneness of the names and attributes) is to affirm for Allah (Exalted and Majestic is He) whatever He has affirmed for Himself in His Book, or whatever His Messenger has affirmed for Him, in terms of names and attributes, while purifying Allah (Exalted and Majestic is He) from any resemblance to the created beings. As He (Exalted and Majestic is He) said: He (Exalted and Majestic is He) said: He (Exalted and Majestic is He) said: He the Exalted said: He the Exalted said: "Do you know any who is like Him?" The prophets have thus negated for themselves any resemblance, likeness, or being a counterpart, as well as any deficiency or disbelief, which indicates that their Lord (Exalted and Majestic is He) is free from resembling the created beings and from anything that is not befitting Him (Glorified and Exalted is He). Yes.