The entire religion enters into worship, so when a person knows, is certain regarding what Al Ilaah means – that it means something worshipped and he knows the reality of what worship is, then it will become clear to him that the one who devotes an act to worship to other than Allah has indeed worshipped that thing and taken it as a god, even if he runs away from naming it an object of worship or a god, and then calls it Tawassul, intercession or what is similar.
A Mushrik is a Mushrik, whether he accepts or denies it, just as a usurer is a usurer whether he accepts or denies it, even if he does not call what he does Ribaa. The drinker of alcohol is a drinker of alcohol, even if he calls it other than its name. It has been reported in a hadith that the Messenger (saws) said, “Indeed, a people from my Ummah will drink alcohol, (and) give it other than its (real) name.” [Bukhari]
Changing names can neither change the reality of the person or the thing nor does the ruling that apply ceases. In Tafseer Ibn Kathir as mentioned that when Adi bin Hatim (ra) heard the statement of Allah: "They have taken their priests and monks as lords besides Allah" [9:31], he said to the Prophet (saws), “We did not worship them”, so the Prophet (saws) said to him, “Do they not make forbidden that which Allah has made lawful and you make it forbidden, and they make lawful that which Allah has forbidden and you make it lawful?” So he (Adi) said, “Certainly”, so the Messenger (saws) said, “That is your worship of them.” Therefore, Adi (ra) did not think that being in agreement with them in such an affair was tantamount to worshipping them, so the Messenger (saws) informed him that it was tantamount to worshipping them, even though they did not believe that it was an act of worship devoted to them.
Likewise, that which the grave worshippers do, such as invoking the inhabitants of the graves (i.e. the dead), asking them to fulfill their needs, to remove their suffering, seeking closeness to them by offering sacrifices to them and vowing to them, then this is tantamount to worshipping the inhabitants of the graves, even if those who commit such acts do not name it as such or do not believe that it is worship.
Likewise in the hadith narrated in Musnad Ahmad and at-Tirmidhi when those who said to the Prophet (saws), “Set up a Dhaat Anwaat (i.e. a lote-tree in whose vicinity the idolaters used to stay and hang their weapons to seek blessings) for us”, they did not think that their statement was similar to the statement of Bani Isra’eel, ‘Make for us a god.’ They (i.e. those new Muslims who were with the Prophet (saws) at the Battle of Husnayn) did not think that such statement was tantamount to deifying other than Allah which negates the statement, ‘There is no deity worthy of worship except Allah’, for indeed they did testify that none has the right to be worshipped except Allah and knew its meaning because they were Arabs, however this affair (i.e. the real implication of the statement ‘Set up for us a Dhaat Anwaat’) was hidden from them because they were new in Islam until the Prophet (saws) said to them, ‘‘Allah is the Greatest! This is a path that has proceeded (from the people of the past). By Allah in whose Hand my soul is! You have stated just as the children of Isra’eel stated to Mosaa (as), ‘O Moosaa! Make for us an ilaahan (a god) as they have Aalihah (gods)! He (Mosaa) said, ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e. to worship none but Allah Alone, the One and the Only God of all that exists).’ You will follow the way of those who came before you.’”
If it is said, ‘Indeed, the Prophet (saws) did not make takfeer of them due to that’, so we say, ‘This shows that the one who utters a statement of kuffr out of being ignorant of its meaning, then he is notified and he becomes aware, he has not disbelieved; but there is no doubt that if they took the dhaat anwaat as (an object of worship besides Allah) after the disapproval of the Prophet (saws), then they would have disbelieved.” [Al-Intisar Li-Hizbil Allahi Al-Muwahhideen 13-14. Maktabah Ibn al-Jawzi]
Imaam Abdul Azeez Bin Baaz said: "The state of affairs changed until worshipping the priests and monks became the most virtuous deed and they called it allegiance and that worshipping rabbis is knowledge and understanding. Then the state of affairs further changed until even the ignorant people were worshipped besides Allah." [At-Taliqaat Al-Baziyyah Ala Ar-Rasa’il Al-Aqadiyyah page 371]
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