Each of these three categories has its opposite:
“If you understand that oneness in lordship means acknowledging that Allah Most High is the Creator, the Provider, the Giver of life and death, who governs all affairs and exercises control over all His creation, with no partner in His dominion, then its opposite is a person’s belief that someone besides Allah exercises control alongside Him in matters over which Allah alone—mighty and majestic is He—has power.
If you understand that oneness in names and attributes means invoking Allah Most High by the names He has given Himself, describing Him as He has described Himself and as His Messenger Muhammad, may Allah bless him and grant him peace, has described Him, and rejecting any resemblance or likeness between Him and His creation, then its opposite takes two forms, both termed deviation:
The first is denying these names and attributes of Allah—mighty and majestic is He—and denying Him the attributes of perfection and qualities of majesty established in the Quran and Sunnah.
The second is likening Allah Most High’s attributes to those of His creation. Allah Most High has said:
‘There is nothing like Him, and He is the All-Hearing, the All-Seeing.’ 1
Allah Most High has also said:
‘He knows what is before them and what is behind them, but they do not encompass Him in knowledge.’ 2
If you understand that oneness in worship means devoting every form of worship exclusively to Allah Most High and withholding worship from everything besides Allah—blessed and exalted is He—then its opposite is directing any form of worship to other than Allah—mighty and majestic is He. This is prevalent among the polytheists in general, and it is the point of contention between all the messengers and their peoples.”3.
These three categories of tawhīd have abundant evidence in the Book of Allah and the Sunnah of His Messenger, may Allah bless him and grant him peace.
1 Evidence for oneness in lordship includes Allah Most High’s words:
“All praise is due to Allah, Lord of the worlds,”