Continuation of the speech of Shaykh Muhammad 'Ayd 'Abbas, explaining the main issues upon which the Salafi call is based

Eid Abbasi : If we wish to clarify this with a bit more explanation, we can say that there are main issues that embody the Salafi call. The first foundation is tawhid (the oneness of Allah), as clarified by some of the great, precise Salafi scholars, such as Shaykh al-Islam Ibn Taymiyyah and others. They clarified that the tawhid for which Allah sent down the books and sent the messengers is divided into three categories:
First: Tawhid al-rububiyyah (oneness of lordship), by clarifying that Allah (Mighty and Majestic) alone is the Creator, the Provider, the Manager of all affairs, the Giver of life, the Giver of death, the Originator, in Whose hand are benefit and harm, and Who knows everything, , up to the rest of His attributes (Glorified and Exalted is He).
So, the belief that Allah (Mighty and Majestic) is the Creator, the Provider, and the Manager, and that no one acts in the universe with independent action other than Him, is what we briefly call tawhid al-rububiyyah. Regrettably, this is the only type of tawhid known by the Khalaf (the later generations), and indeed, it is what many of today's callers to Islam know; indeed, it is what those who appoint themselves leaders of Islamic groups know of tawhid, and they interpret the phrase "La ilaha illa Allah" with it. We regret to say that this foundation was believed in by the people of the pre-Islamic age of ignorance (jahiliyyah) to whom the Messenger of Allah (peace and blessings be upon him) was sent to guide them and with whom he fought. If these callers achieve what they desire, the result of their work is to make people like the first people of the pre-Islamic age of ignorance, who believed that Allah exists, or like the Christians or the Jews, who believe that Allah exists as the Creator, Manager, and Provider only.
Therefore, it was a concern of the Salafi call to clarify that there is another type of tawhid, or other types of tawhid. The second of these is what these scholars termed by a technical term, although they did not invent it as a novelty; rather, they derived it from the Book and the Sunnah and from their texts, and understood it with the correct understanding. This second type of tawhid is tawhid al-uluhiyyah (oneness of worship). Perhaps most of you have heard a lot about it. The summary of this tawhid, to which the current base calls, is that the Muslim believes that Allah (Mighty and Majestic) alone is the One to whom all types of worship must be directed: all types of desire, fear, reliance, awe, dependence, asking, seeking help, making vows, slaughtering, and performing rituals. All these types, which represent the highest degrees of sanctification, direction, and intention, are called tawhid of servitude or tawhid al-uluhiyyah. This is what the polytheists neglected. Regrettably, we see that the ignorant Muslims, indeed the majority of them, and many of their elites, are ignorant of this and fall into contradicting it. You see them calling for aid from other than Allah, making vows to other than Allah, and swearing by other than Allah. You see them not hesitating about such matters, even though they are the very shirk (associating partners with Allah) that the people of the pre-Islamic age of ignorance were upon. This is clarified by the example of His saying (Mighty and Majestic): . Those people call upon the idols, the statues, the lots, the angels, and the jinn. Why? Not because they believe that they create, provide, benefit, or harm. No, but because they believe that they have status with Allah (Mighty and Majestic) and a rank that makes them worthy of interceding and being interceded for, and benefiting people through this intercession.
This belief, which was the belief of the people of the pre-Islamic age of ignorance, is what many scholars and the common people who follow them fall into, while they think they are doing well.
The third type of tawhid is tawhid al-asma' wa al-sifat (oneness of the names and attributes): that the Muslim believes that Allah (Mighty and Majestic) alone is distinguished by perfect attributes, attributes of perfection and majesty; because He alone knows everything, knows the secret and what is even more hidden, He alone is able to do everything, He alone wills and executes what He wills, He hears everything, He sees everything, and so on.
Also, the later scholars, the majority of the Sufis, and also many of these shaykhs have fallen into contradicting this type of tawhid as well. So it has become, as we hear and read, that so-and-so, the wali (close friend of Allah), knows, for example, what was in the heart of his disciple and reveals it to him, claiming that this is from kashf (unveiling). And another one says, for example: "I left saying 'Be, and it is' to things for twenty years out of politeness to Allah." And a third and fourth, and so on, until it overflowed... This is an important tawhid, and another one, and it is of the essence of what Muhammad (peace and blessings be upon him) called to.
So this is the first point upon which the Salafi call is based: clarifying that tawhid has three types: tawhid al-rububiyyah, tawhid of servitude, and tawhid of attributes. No one is a believer unless he realizes these three types, and a fortiori, unless he understands them.
This is the first item around which the Salafi call revolves, which they reject by calling it: the Wahhabi call.