This is the fault line. Visiting graves is old and near-universal: families go to the family plot on Thursdays and before Eid, greet the dead with a set formula, and recite Ya-Sin or the Fatiha for them. The contested layer is the shrine — the tomb of a saint, where petitions are left, threads are tied, oil lamps lit, and blessing is sought. Ibn Taymiyya in the fourteenth century and then the Wahhabi movement from the eighteenth argued this crosses into associating partners with God, and acted on it: shrines and tombs were levelled in the Hejaz, including in the Jannat al-Baqi cemetery in Medina in 1806 and again in 1925, an event Shia Muslims still commemorate as a day of destruction. ISIS destroyed shrines in Iraq, Syria and Libya on the same reasoning. Against that, popular Islam across Egypt, Morocco, Senegal, Turkey, Pakistan, India and Indonesia is organised around exactly these sites, and mainstream scholars from Al-Azhar and elsewhere defend visiting as lawful while drawing lines about what may be asked of whom.