The linguistic and technical definition of worship
The linguistic definition of worship
In Arabic it is said: “Tareeq mu’abbad” to refer to a road which is well-worn due to the frequent walking of people on the road. The root word ‘abbad is used to mean softness and humility, and from this word the word ‘ibaadah’ is derived to mean obedience with submission, subjugation, and humility, which none deserves all that except the One who has the highest degree of granting favours, namely Allah, the Exalted. [241] Miqyaas al-Lughah by Ibn Faaris, 4/205, Ma’aani al-Quran wa I’raabihi by az-Zajjaaj, 1/48, al-Mufradaat by ar-Raaghib, p 542, al-Misbaah al-Muneer, 2/389.
The technical definition of worship
The technical meaning of the word ‘Ibadah in Arabic includes all the words and actions that Allah loves and is pleased with, whether they inwardly or outwardly. [242] Tafseer ar-Raazi, 32/243, Majmoo’ al-Fataawa by Ibn Taymiyyah, 10/149, Madaarij as-Saalikeen by Ibn al-Qayyim, 1/119-121.
According to this definition, worship has four levels:
1.   Word of the heart, which is belief in what Allah, Exalted be He, stated through His Prophets (peace be upon them) about Himself, His Names and Attributes, His actions, His angels, and meeting Him.
2.   Word of the tongue, which is reporting what Allah stated, defending Him, explaining the falsehood of innovations which are contrary to His law, uttering Allah’s remembrance, and conveying His commands.
3.   Action of the heart, such as fearing Him, hoping from Him, and being sincere to Him, etc. The actions of the heart are more compulsory than the physical actions of the body, and the recommended actions of the heart are better than the recommended actions of the limbs. Without the actions of the heart, the actions of the limbs are either useless or have little benefit.
4.   Action of the body limbs, such as the performance of the prayer, jihaad, and treating others with kindness. [243] Majmoo’ al-Fataawa by Ibn Taymiyyah, 10/149-155, Madaarij as-Saalikeen by Ibn al-Qayyim, 1/119, Tatheer al-I’qtiqaad by as-San’aani, 53-58. Ibn Baaz said: “Worship necessitates complete submission to Allah, the Exalted, in terms of orders, prohibitions, beliefs, speech and actions. The life of a person should be according to Allah’s legislations, thus, deem permissible what Allah has permitted and deem prohibited what Allah has prohibited. His behaviour, actions and deeds must all be subjugated to Allah’s legislation while being free from his own personal desires and inclinations. This makes all people equal in this, be they individuals or a community, men or women. By knowing that, a person who submits to Allah in some issues and submits to others in the other cases is not considered a worshipper of Allah. [244] Wujoob Tahkeem Shar’illah wa Nabth Maa Khaalafahu, p 5.
The application of the term ‘Ibadah (worship)
The application of the term according to its relevance to the creation.
In terms of its link to people generally and specifically, worship is divided into:
1-   General universal worship.
1-   Specific legislative worship.
The general worship is that of subjugation and dominion, which applies to the entire creation dwelling in the heavens and the earth, whether they are believers or disbelievers. This is because everyone and everything are slaves of Allah and His subjects that He looks after them.
Allah, the Exalted, said: And they say, “The Most Merciful has taken for Himself a son.” You have done an atrocious thing. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation. That they attribute to the Most Merciful a son. And it is not appropriate for the Most Merciful that He should take a son. There is no one in the heavens and earth but that he comes to the Most Merciful as a servant. Maryam: 88-93
The specific legislative worship is the voluntary worship of obedience, submission, humility, and love. It is specific to those whom Allah has given success from the accountable people, the Prophets, the Messengers, and the believers. Allah, the Exalted, said: So give good tidings to My servants, who listen to speech and follow the best of it az-Zumar: 17-18 [245] Majmoo’ al-Fataawa by Ibn Taymiyyah, 10/154, ‘Umdat al-Hufaath by Sameen al-Halabi, 3/22 Madaarij as-Saalikeen by Ibn al-Qayyim, 1/125.
The application of the word ‘ibadah as a noun or a verbal noun
‘Ibaadah as a verbal noun means worship which is the acts of worship that a worshipper does – that is to say, humbling oneself before Allah out of love and glorification by carrying out His commands and refraining from what He prohibited according to the directions and guidelines of Allah’s legislation.
‘Ibaadah as a noun means what is used a means to worship, which encompasses all the inward and outward statements and actions which Allah loves. [246] ‘Umdat al-Huffaaz fee Tafseer Ashraf al-Alfaaz by Sameen al-Halabi, 3/20-22, al-Qawl al-Mufeed by Ibn ‘Uthaymeen, 1/14.
The application of the term ‘ibaadah with reference to the one being worshipped.
Whoever intends his acts of worship for Allah, the Exalted, this worship is deemed believing in His Monotheism, and whoever intends other than Allah, it makes it polytheism. Allah, the Exalted, said: That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess as much as the membrane of a date seed. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection, they will deny your association. And none can inform you like one Acquainted with all matters. Faatir: 13-14
Their supplication to other than Allah is actually an act of worship to those whom they invoked, and Allah, the Exalted, called it polytheism. [247] Majmoo’ al-Fataawa by Ibn Taymiyyah, 10/156, Madaarij as-Saalikeen by Ibn al-Qayyim, 1/119, Tajreed at-Tawheed al-Mufeed, by al-Maqreezi, p 13, Tatheer al-I’qtiqaad, p 53-58. As-Samarqandi said: “This means that they disassociate themselves from your worship of them and say: “You were not worshipping us.” [248] Tafseer as-Samarqandi, 3/103.
The application of the term ‘ibaadah in the context of being a right
The word ‘ibaadah’ can used for a more specific meaning which is like  the field of transactions in Islamic jurisprudence (fiqh). In their books, Muslim jurists dedicate sections for the different acts of worship like prayer, zakat, and so on. However, this does not mean that worship is limited to the types they mention in these books. Rather, it encompasses other aspects and topics. In fact, dealings and transactions are considered acts of worship in its general meaning since they need to comply with the Islamic law. [249] Manhaj Ahl as-Sunnah wa al-Jamaa’ah wa Manhaj al-Ashaa’irah Fee Tawheedillah Ta’aala by Khaalid ‘Abd al-Lateef, 1/56.

The Pillars of Worship
Introduction
Worship consists of two pillars, namely:
1-   Perfect submission and humility.
2-   Perfect love.
Ibn Taymiyyah said: “Worship is comprised both, having perfect love and being in a perfect humility to the worshipped; thus, a (true) worshipper is he who loves the one he worships, and he submits to him too. This is different to who loves someone or something but does not submit to his beloved because his love is intended so that he may have access to another beloved thing. This is also different to the case of a person who submits to one whom he does not love like a person who submits to a despot. The latter two types do not constitute the real meaning of worship at all.” [250] Jaami’ ar-Rasaa?il, 2/284, al-Athb al-Muneer by ash-Shinqeetee, 3/449.
Ibn al-Qayyim said: “The perfection of love and submission to the one being worshipped emanates from observing the favours and blessings bestowed, which results in love; noting the shortcomings of one’s deeds and self leads to perfect humility.” [251] Al-Waabil as-Sayyib, p 8.
Ibn ‘Uthaymeen said: “Worship is based on two things; the ultimate level of love, and the ultimate level of humility. By love, one seeks Allah’s favours, and by humility one fears Allah and flees towards Him. This is the level of excellence in worshipping Allah, the Exalted. If a person worships Allah in this manner, he will be sincere to Allah, the Exalted, and he will not intend with his worship to flaunt or to attract attention or praise, as he will not care whether the people see him worshipping Allah or not. None of that will ever affect the sincerity of such a person; thus, his worship will be perfect in all cases. [252] Sharh Thalaathat al-Usool, p 120.
Perfection of Submission and Humility
Allah, the Exalted, said: Call upon your Lord in humility and privately. al-A’raaf: 55
As-Sam’aanee said: “Allah’s Statement: Call upon your Lord in humility and privately means, invoking Him with humility and while being in a state of submission and fearing Him.” [253] Tafseer as-Sam’aani, 2/189.
Allah, the Exalted, said: And remember your Lord within yourself in humility and in fear without being apparent in speech. al-A’raaf: 205 Al-‘Izz ibn ‘Abd as-Salaam said: “Worship is obeying Allah with the highest degree of humility and submission.” [254] Al-Imaam fee Bayaan Adillat al-Ahkaam, p 168.
Ibn ‘Uthaymeen said: “Worship is based on two great matters which are love and glorification. Allah said: Indeed, they used to hasten to good deeds and supplicate to Us in hope and fear. al-Anbiyaa’: 90 Love brings about hope while glorification causes fear and hope. For this reason, worship consists of orders and prohibitions. The former is based on hope and desire to reach the One who issued the commands, and prohibitions are based on reverence and fear of the revered Being.” [255] Majmoo’ Fataawa wa Rasaa?il al-‘Uthaymeen, 8/17.
The four levels of humility of servitude
-     The first level: Each created being experiences this level of humility – that is being the humility of deficiency and being in need of Allah - for the dwellers of the heavens and earth are all in need of Him. All the while, Allah is not in need of anything or anyone, as the dwellers of the heavens and earth beseech Him and He does not beseech anyone.
-     The second level: The humility of obedience and servitude, which is a voluntary form of humility. This is specific to the people who worship Allah.
-     The third level: The humility of love, because he who loves experiences humility due to his attachment to the beloved, and his humility will be based on the extent of his love.
-     The fourth level: The humility of disobedience and sins.
Once a person experiences all these four levels altogether, his humility and submission to Allah will be the most perfect and complete. This is because the person will be humble to Allah out of his fear, respect, love, penitence, need and lack. [256] Madaarij as-Saalikeen by Ibn al-Qayyim, 1/224, Manhaj Ahl as-Sunnah wa al-Jamaa’ah Wa manhaj al-Ashaa’irah fee Tawheedillah Ta’aala by Khaalid ‘Abd al-Lateef, 1/65.


Perfection of love
Allah, the Exalted, said: And yet, among the people are those who take other than Allah as equals to Him. They love them as they should love Allah. But those who believe are stronger in love for Allah. al-Baqarah: 165
The origin of the word ‘taaluhu’ is to worship, and worshipping Allah is the highest level of love. The Arabs would say: ‘Indahu al-hubb wa tayyamahu’ in reference to a person who is captivated by love.
Ibn al-Qayyim said: “Allah stated that whoever loves something other than Allah like he loves Allah, then he is from the people who took up purported equals to Allah. However, he takes him as a purported equal in terms of love, and not in creation or Lordship. This is because no one on earth affirmed that Allah has equal in His Lordship, but they claimed that He has equals in love given that most people on earth have taken equals to Allah in terms of love and reverence.” [257] Madaarij as-Saalikeen, 3/21.
The condition that should be met so this love be valid is to follow the Prophet (صلى الله عليه وسلم) and act upon his legislation while ensuring one’s sincerity to Allah.
Allah, the Exalted, said: Say, O Muhammad, "If you should love Allah, then follow me, so Allah will love you. Aal-‘Imraan: 31
A person who is not sincere and does not follow the Prophet (صلى الله عليه وسلم) is obviously lying in his claim that he loves Allah. [258] Majmoo’ al-Fataawa by Ibn Taymiyyah, 1/333, Madaarij as-Saalikeen by Ibn al-Qayyim, 3/38, 1/84.
Ibn Jurayj commented on Allah’s Statement: If you love Allah, then follow me, so Allah will love you Aal-‘Imraan: 31 by saying: “There were some people who claimed that they love Allah, saying, “Indeed, we love our Lord.” So, Allah ordered them to follow Muhammad (صلى الله عليه وسلم) and He made following Muhammad a sign of His love.” [259] Transmitted by Ibn Jareer in his Tafseer, 5/325.
Ibn Katheer said: “This noble ayah exposes those who claim to love Allah, but they are not following the path of Prophet Muhammad (صلى الله عليه وسلم). It proves that such a person is lying in his claim as he will not be as such except after he follows the legislation and religion of Prophet Muhammad (صلى الله عليه وسلم) in all his statements and conditions. It is proven authentic that the Prophet (صلى الله عليه وسلم) said: “He who does something contrary to our way (i.e., Islam) will have it rejected.” For this reason, Allah, Most High, said If you love Allah, then follow me, so Allah will love you. This means, you will get more than what you have asked for by your love for him, and that is His love for you, and the latter is greater than the former. This is similar to the words of some sages and scholars, who said: “It is not about finding someone to love because what matters is to find someone who loves you.” [260] Tafseer Ibn Katheer, 2/32.
The One who deserves to be worshipped
The one who deserves to be worshipped is Allah alone who has no partner.
Allah, Most High, quoted Prophet Yusuf (peace be upon him) when he told his two inmates, Allah, the Exalted, said: “The command is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.” Yusuf: 40
Ibn Katheer said: “Yusuf informed them that the command, action, will, and dominion are all for Allah alone. He ordered all His servants not to worship except Him. Then He said: That is the correct religion; that is, this which I am calling you to, the Oneness of Allah, and doing good deeds sincerely for Him is the correct religion, which Allah commanded people to follow, and with which He sent down proofs that He is pleased with, but most of the people do not know therefore, most of them associate partners with Him. [261] Tafseer Ibn Katheer, 4/390
Allah, the Exalted also said: O mankind, worship your Lord, who created you and those before you, that you may become righteous. He who made for you the earth a bed spread out and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know that there is nothing similar to Him. al-Baqarah: 21-22
Ibn Katheer said: “Allah, Blessed and Exalted be He, started by explaining His Oneness in worship, and that He is the One who bestows all bounties and blessings upon them, by bringing them about from non-existence to existence, and showering them with His abundant, inward, and outward boons. This means that He is the Creator, the Upholder, the Owner and Upholder of the worlds and the inhabitants therein. Therefore, He alone deserves to be worshipped, and no partners should be associated with Him. Allah, Most High, said: So do not attribute to Allah equals while you know that there is nothing similar to Him. [262] Tafseer Ibn Katheer, 1/194.
Ibn Mas’ood (may Allah be pleased with him) narrated: “I asked the Prophet (صلى الله عليه وسلم): ‘What is the greatest sin in the sight of Allah?" He said, "To set up rivals unto Allah though He alone created you.” [263] Transmitted by al-Bukhaaree (7520) and this is his wording, and Muslim (86).
Mu’aath (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) told him, “Do you know what Allah’s right upon His servants is?” I said: “Allah and His Messenger know best.” He said: “Allah’s right upon His servants is that they should worship Him and not associate any partner with Him. [264] Transmitted by al-Bukhaaree (5967) and this is his wording, and Muslim (30).