And is it permissible to seek out graves as places for supplication, to kiss them, or to light lanterns and lamps beside them? Do these acts performed by the living bring any benefit or harm to the dead?

And what of supplication at the “Prophet’s Footprint” in Dār al-Hadīth al-Ashrafiyyah in Damascus and elsewhere; at the footprint of Moses, the cradle of Jesus, the Station of Abraham, and the head of al-Husayn; at sites associated with Suhayb al-Rūmī, Bilāl al-Habashī, and Uways al-Qaranī; and at similar places throughout the lands, villages, coasts, mountains, shrines, mosques, and congregational mosques?

Likewise, what of their claim that supplication is answered at the tower of Bāb Kaysān, between Bāb al-Saghīr and Bāb al-Sharqī, when one turns one’s back to it and faces the qiblah; and what of supplication just inside Bāb al-Farrādīn? Has anything been established concerning supplications being answered at these places, or not?

Is it permissible to seek help from someone other than Allah Most High by saying, “O rank of Muhammad!” or “O Lady Nafīsah!” or “O my master Ahmad!”; or, when someone stumbles, encounters difficulty, or jumps from one place to another, to say, “O Ali!” or “O Shaykh so-and-so!”—or not?

Is it permissible to make vows to prophets or shaykhs, such as Shaykh Jākīr, Abū al-Wafā’, Nūr al-Dīn the Martyr, or others—or not? Likewise, is it permissible to make vows to the graves of any members of the Prophet’s household, Mudrikah, the four imams, or the shaykhs of Iraq, Persia, Egypt, the Hijaz, Yemen, India, the Maghreb, and throughout the earth, or to Mount Qān and other places—or not?