What is our role toward an imam who considers seeking nearness to Allah through the blessing of the righteous permissible?

This group from Sudan says in their message as well: We have an imam of a mosque who says: It is permissible for a person to ask Allah by the blessing of so-and-so—one of the righteous, for example: “Forgive me, O Lord.” Is this a type of shirk (associating partners with Allah)? And is it permissible to pray behind him at the same time? He does not state it verbally unless we ask him. This imam writes amulets and gives people erasure and incense for methods of treatment. Do we pray behind him or not? Please inform us, may Allah reward you.
Answer: Seeking nearness to Allah through the status of so-and-so, or the blessing of so-and-so, or the right of so-and-so, this is bid'ah (religious innovation) and is not shirk.
So if he says: “O Allah, I ask You by the status of Your prophets, or by the status of Your wali (close friend of Allah) so-and-so, or by Your servant so-and-so, or by the right of so-and-so, or the blessing of so-and-so,” this is from the innovations; because it did not come from the Prophet (peace and blessings be upon him) nor from the Companions, so it is bid'ah. And Allah says, Glorified and Exalted is He: [Al-A'raf: 180]. He did not say “the blessing of so-and-so” or “so-and-so,” He said “call upon Him by them.” So tawassul (seeking nearness to Allah through a means) is done by the names of Allah, His attributes, and His tawhid (the oneness of Allah), as stated in the authentic hadith: .
And it is also done by righteous deeds, like the people of the cave when they asked their Lord. The last one asked Him by his kindness to his parents, the second asked Him by his chastity from zina (unlawful sexual intercourse), and the third asked by his fulfillment of trust. So tawassul by righteous deeds: “O Allah, I ask You by my faith in You, my love for Your Prophet, my following of Your Shari'ah (Islamic sacred law), my chastity from what You have forbidden me.” This is the correct, legislated tawassul.
As for “O Allah, I ask You by the status of so-and-so, or by the status of the Prophet so-and-so, or by the right of so-and-so,” this is bid'ah with no basis. It is not from the legislated means. Or “by the blessing of so-and-so,” all of this has no basis, and it is not from the legislated tawassul, but rather it is from the innovations. However, it is not called shirk, but rather it is called bid'ah, and it is said that it is from the means to shirk. And Allah is the One to be sought for help.
And likewise, what relates to his other action, which is that he writes amulets, this is not permissible; because the Messenger (peace and blessings be upon him) said: . And amulets are tamimah (amulets), so it is not permissible to attach amulets or hang them. So the one who hangs them is to be rebuked, and the one who writes them for people is to be rebuked, even if they are from the Qur'an.
Abdullah ibn Mas'ud and others from the Salaf (the earliest generations) used to disapprove of that, from the Qur'an and other than the Qur'an. And the hadiths in general: . So ruqyah (healing by Qur'anic recitation) of unknown origin, or ruqyah with denigrated and unknown names, or shirk-based, is all prohibited. Only the legislated ruqyah is permissible.
And al-tawilah: divination, turning away, and sihr (sorcery) are prohibited.
And amulets are also prohibited. They are the amulets, and they are called al-jawami' (collections) and al-huruz (amulets). This imam is to be rebuked and taught that this is not permissible; and because if they are hung, they become a means to attach oneself to them, gather hearts upon them, and forget Allah . From the wisdom of Allah in this is that He prohibited them, Glorified and Exalted is He, so that the hearts are attached to Him and not to other than Him .
And hanging the Qur'an is a means to hanging other things, so for this reason, all of it is prohibited. The correct view is to prohibit all of it, and that nothing be hung on the sick person or the child, neither from the Qur'an nor from other than the Qur'an. Rather, the legislated supplication is taught: “I seek refuge in the perfect words of Allah from the evil of what He has created.” So this is how the legislated seeking of refuge is taught, reading Ayat al-Kursi (the Verse of the Throne) at sleep, reading (Say: Allah is One) and the two Mu'awwidhat (chapters of seeking refuge) at sleep after the prayers. The legislated things, the legislated dhikr (remembrance of Allah), and the legislated seeking of refuge are taught.
As for al-mahw (erasure), which is that he writes verses with saffron, this was done by many of the Salaf if it was in a good state. That he writes verses in a clean plate or on paper with saffron, verses and good supplications, then it is wiped and the sick person drinks it, there is no harm in it. But leaving it is better, and sufficing with reading over the sick person. That he reads over the sick person and supplicates for the sick person is better than al-mahw for him.
But al-mahw, according to the scholars, is not denigrated, because many of the Salaf did it, and there is no harm in it as far as we know. But amulets, no, amulets are prohibited. This imam should be advised and guided. If he rectifies himself, otherwise he is removed. He is removed until a follower of the Sunnah is sought. Yes.