This post will contain only Tafseers (exegesis) & Ahadith with authentic scans of the books and full references on the topic of Tawasul (intercession/intermediation) and in the Proof of this subject (and as usual this will also be updated with more and more authentic work of literature taken, collected from all resources. For detail information along with references from category by (Clicking Here Directly) and also kindly check older posts too which can be accessed easily by clicking at the end of each article. Thanks
Before Starting You may also like to know these matters here are the direct links for accessing information. You may also access all posts from category menu and by clicking next and previous post link in the end of each article, but here important article links for easy access.
1) Difference between Worship and Waseela [intercession] in Islam by clicking Here
2) Intercession of the Prophet (question & answer form). Here
3) Proof of Tawassul from Second Caliph of Islam Ameer ul Momineen Syaduna Umar bin al Khattab (radi allahu tala anho) and complete refutation to Deviants who try to de-value this important authentic Hadith. Here
4) Proof of the belief of Intercession by Wahabi/Salafis most favourite Imam ibne Kathir. Here
5) Ya Rasool Allah Madad in Urdu Language from Quran & Hadith for Urdu readers. Here
6) Another Scholarly article on tawassul in english. Here
7) An easy introduction to the belief of Tawwasul [intercession] short. Here
8) Shahwaliullah’s View and Belief on Intercession (gift for deobandis). Here
Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak’ats and then say :“O Allah I ask of you and I turn my face towards you “BY VIRTUE OF THE INTERCESSION OF MUHAMMAD THE PROPHET OF MERCY” “”YA MUHAMMAD”” (Peace be upon him) I have turned to my lord “by virtue of your intercession concerning this need of mine so that it may be met… Then come so that I can go with you [to the caliph Uthman].”
So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him …
Imam Mundhiri (rah) said: Imam Tabarani after narrating it said “THIS HADITH IS SAHIH“
Reference: [At-Targheeb wa Tarheeb, Page No. 129 in the chapter of Salaat al Hajah]
Note: Imam al-Haythami (rah) also accepted the authentication of Imam Tabrani in his Majma az Zawaid Volume No. 2, Hadith # 3668
امام طبراني دا روايت کړي دې چه يو نفر خپل څه حاجت لره دې سيدنا عثمان بن عفان رضي الله عنه په در به تللو خو هغه دې مخے به هيس توجه نه ورکړے شوله.هغه سړې ده يو بل صحابي سيدنا عثمان بن حنيف رضي الله عنه ته راغلو او فرياد ګزار شولو.(نوټ؛ اهم خبره دا ده چه دغه واقعه دې عثمان رض په دور کي شوې ده يعني نبي کريم عليه السلام وفات نه پس).سيدنا عثمان بن حنيف ورته طريقه بيانه کړه چه اول په اخلاص سره کامل اودس وکړه او جماعت کې دوا(۲) رکعت مونز وکړه، پس له دا مونز به دعا داغه شان غواړې…..(چه مفهوم ئي دا دې) چه اے الله! زه خپل په حاجت کې ستاته دي نبي عليه السلام وسيله راوړاندي کوم (يعني زمامدد وکړه).. اے محمد(صلي الله عليه وسلم ، په عربي کې ټکې (يامحمد) لوستونکې شوے دي). زه ستاسو ته دې الله لپاره مدد درخواست کوم،(چه خداۍ مې دا حاجت پوراکړي)…..بيا اې فرمائيل چه، ماله راشه (چه يعني ستا سره زه لاړ شم امير المومنين ته).
هغه سړي هم داسې وکړه اوبيا چه کله ددربار، عثماني ته راغلو نو دربان دا لاسه ونيولو او عثمان بن عفان رضي الله عنه لره ئي ورسئو. عثمان رض ورنه پختنا وکړه، چه ستا سه په کار دي؟او هغه سړي ورته خپل درخواست پيش کړو چه فوري ده هغې مسئله حل شوه.
امام منذري رحمته الله عليه وائ چه امام طبراني صاحب رحمته الله عليه ده دې حديث سند (صحيح) بيان کړې دے. مطلب درجه حديث معتبر او صحيح لري.
الترغيب والترهيب، پانړه ۱۲۹، دې صلاته الحاجه په باب کې
ورسره امام هيثمي رحمته الله عليه هم دغه تصديق ده امام طبراني منظور کړې دې او د دې ذکر ئي په خپل کتاب معجم الزوائد جلد ۲، حديث ۳۶۶۸ کې کړے دې
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Al Hisn ul Haseen, by Imam al-Hafidh Abi al Khayr Muhammad Ibn al Jazri (Rahimuhullah)
Adaab ad-Dua (i.e. Etiquettes of making dua).. Translation: One should ask Allah through the “WASEELA (Intercession)” of Anbiya and Pious servants of Allah… (towards the end Imam Ibn Jazri said) After completing the dua one should wipe his face with his hands [Al Hisnul Hiseen, Page No. 25]
ده باب، آداب الدعا کي ليکلي دي چه :
انسان لره پکار دا دې کله دې الله نه څه غواړيئ نو په وسيله دې انبياؤ عليهم السلام او دې صالح بندګانو په مخه غواړې…….(بيا په آخره کي امام جزري صاحب وائي)….. دا دعا ختمولو سره په کار دا دې چه په خپل مخ باندې لاس وګرزوي (يعني آمين).وکړي
حواله: امام حافظ ابي الخير محمد ابن الجزري رحمته الله عليه ، الحصن والحصين، پانړه ۲۵
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Tabarani Mu’jam al-Ausat Publish: Dar al Haramain, al-Qahira
Narrated by Umar bin al-Khattab Allah’s Messenger (Peace Be Upon Him) said: When Adam committed the error, he submitted (to Allah): O Lord, I beg You to forgive me through the mediation of Muhammad. Then Allah said: O Adam! How did you recognize Muhammad as I have not created him yet? He replied: O Lord, when You created me with Your divine hand and breathed Your soul into me, I raised my head and saw ‘la ilaha illallahu Muhammad-ur-rasulullah (“There is no god but Allah, Muhammad is Allah’s Messenger”)’ inscribed on each pillar of the Throne. I discovered that with Your name, the name of only such a person can be associated who is Your most beloved of all the creatures. At this Allah said: O Adam, you have said it correctly. Of all the creatures I love him the most. Now when you offered your prayer through his mediation, I forgave you. And if Muhammad were not there, I would not have created even you.
[Tabarani Mu’jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502]
Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim’s authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]
It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fatimah bint Asad bin Hashim — died, Allah’s Messenger (Peace Be Upon Him) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger (Peace Be Upon Him) poured some water into his hands. Then Allah’s Messenger (Peace Be Upon Him) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon Him) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fatimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered her into the grave.
[Tabarani Mu’jam Al-Ausat Volume 001, Page Number 67-68, Hadith Numver 189]
Mahmud Sa‘id Mamduh graded it hasan (fair) in his [Raf‘-ul-minarah Page No.147-8]
طبراني الامام، معجم الاوسط، چه چاپ دې دار الحرمين ، قاهره مصر دي لوستونکي شوي دي چه!…دا
دي حضرت عمر بن خطاب رض نا روايت شوې دے چه نبي عليه السلام فرمائي،،،،،،،،کله چه آدم عليه السلام نه خطا وشوه، نو هغو ده الله په در فرياد وکړو چه (اے الله! زه ستانه بخنه غواړم په وسيله ده محمد)………پروردګار فرمائي…..(اے آدم!ما لا محمد تخليق کړې نه دې او تا څنګه وګنړلو هغه؟)…….نو آدم عليه السلام جواب ګزار شو چه (اے مالک! تا چه کله زه دې خپل قدرت لاس سره تخليق کړم او خپله روح دي راته راواړوله، نو ما چه خپل سترګي آسمان لره کړ،نو ما وليدل چه ستا نامې سره دا محمد نوم لوستونکې وا،نو ما وپيجندلو چه کمه نامه ستا نوم سره ليکلي دا هغه ستاته دې ټولو نه ذيات ګران شخصيت به وي)………په دې پروردګار فرمائي……(اے آدم! تا حق ووئيل،زه دې خپل تمام مخلوقاتو نه زياته مينه نبي عليه السلام سره کوم، وس چي تا مالره هغې وسيله راوړاندې کړه، نو ما ستا خطا معاف کړا، که مونګ محمد نه وئي پيدا کړئي، نو مونګ به ته هم نه وې پيدا کړې)
حواله؛ امام طبراني، معجم الاوسط، پانړه ۳۱۳،۳۱۴، جلد ۶ حديث؛ ۶۵۰۲
امام باقلاني رحمته الله عليه هم داغه حديث تصديق په خپلې فتاوي کې صحيح احاديثو ترمينږه کړې دا،امام سبکي رحمته الله عليه ده دې حديث تصديق دي امام حاکم رحمته الله عليه په حوالې خپل شفا السقام في زيارت خير الانام پانړه ۱۲۰،۱۲۱ باندې کړي ده
دې امام انس بن مالک رض نا روايت شوې دې چه فرمائي:چه
کله دي علي بن ابوطالب رض والده (فاطمه بنت اسد بن هاشم) وفات شوه، نو دې الله خوګ پيغمبر دې هغي پالنګ (کټ) په غاړه کيناستلو اور ئي وفرمائيل…… (اے خوګې والدې! الله دې ستا په حق رحمت واوروي،زما دې مور نه پس له هم ته وې چه کم ما خپله مور ګنړلې،چه کله به زه ګوخې(وګې) ومه،تا به زه مړولم،حالانکه خپله به وګې وې.او بيا به تاسو زما مرسته کوله خپل لباس په تن کولو حالانکه تا به هغه وخت هم څه نه وخوړلي.خو تا مالره دې خه نه خه شې خوراک راکولو. او تا دغه هرکار خالص دې الله رضا له پاره اوخپل عاقب لره کړلو…… بيا نبي عليه السلام حکم روکړه چه دې له به ۳ پيرا غسل ورکړې شي،چه کله اوبه راوړلې نو نبي عليه السلام خپل دوانړه لاسونه په هغه اوبو کې ډوب کړل اور بيا ئي خپل قميص مبارک يعني جامه مبارک ئي په ووينزلو اولکه خپله جامه ائ بطورکفن ورکړه هغو له پاره……بيا ده الله خوګ عليه السلام حضرت اسامه بن زيد، ابو ايوب الانصاري او حضرت عمر بن الخطاب رضوان الله عليهم اجمعين رآؤغوختل چه روسره يو حبشي غلام هم وه چه قبر کنستو له پاره.،،،، چه کله هغو ټولو قبر وکنستلو او لحد خکاره شو، نو نبي عليه السلام په خپلو لاسونو مبارکو سره دې قبر خاؤره راغنډه کړه اور په قبر کي وغزيدو (يعني څملاستو) او ئي ووئيل چه ………(هغه تش الله دې چه جوند اومرګ ئي په لاس کې دي، او هغه هميش له پاره جوندي اوکله هم نه مړکيدونکې دې…اے الله ….زما مورکې وبخه،،فاطمه بنت اسد،،،،او ورباندې آساني کړه دا سوالونو په جوابونو کې په وسيله ده ستا پيغمبر (يعني عليه السلام) او دې ټولو ګزشته تيرشوې پيغمبرانو په مخه (په وسيله) اور دا دې قبر روښانه کړه،، بےشکه چي ته بےحد مهربان اۍ…….بيا هغه عليه اسلام څلور زل دا ووئيل . الله اکبر(يعني الله کبير دې).. بيا نبي عليه السلام ، عباس،او ابوبکر صديق رض قبر ته وسپارله
طبراني ، معجم الاوسط، جلد ۱، پانړه ۶۷،۶۸ حديث ۱۸۹
محمود سعيد ممدوح په دي حديث په حقله وائي چه دې حديث درجه (حسن) ده . په خپل رف المناره، پانړه ۱۴۷،۱۴۸ باندې ليکلي دي
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In Tafsir al Qurtubi, Jami li Ahkam-al-Quran
Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran, Publish: al-Resalah, Beirut, Lebanon
Imam Qurtubi (rah) on Tawassul: “Abu Sadiq has reported it from ‘Ali. A villager came to see us three days after the burial of the Holy Prophet (Peace Be Upon Him). He placed himself near the Prophet’s grave, sprinkled its earth over his body and said: ‘O Messenger of Allah (Peace Be Upon Him), you said and we have heard it from you. You received commands from Allah and we received commands from you, and one of these divine commands is wa law annahum idh zalamu anfusahum. It is true that I have wronged myself, therefore, you should pray for my forgiveness.’ (In response to the villager’s act of imploring) he was called out from the grave: ‘there is no doubt that you have been forgiven.’” [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64] —- Abdullah Abdul al Muhsin Said: This hadith is narrated by Abu Sadiq (ra), Do you think that whos full name is Abu Sadiq Hu al Awazi al Kufi (ra), Abdullah bin Najiz said: Sadduq (Truthful), and This Hadith is Mursil (Jayyid)
Imam Qurtubi (rah) on Istigatha: Ibn Abbas (ra) said: “When the jews of khaybar was in war with the Creed of Gatfan, they was defeated and after they did say: “Allahumma! We want you to help us for your Nabi which you will send in the end of times.” they did win against them, and every time they did fight against them, they did use this Dua and did win.”
[Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89] —— The Dalil here is, that Allah did accept their Dua before Rasulullah was send. That means, that Allah did not destroy them or did damn them cause of the Tawassul, he did damn them because they did not accept Rasulullah when he did came.
Imam Qurtubi related the tradition through Ibn ‘Abbas: The Jews of Khaybar were often at war with the Ghatafan (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (Peace Be Upon Him) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbas adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafan (tribe). But when the Prophet (Peace Be Upon Him) was sent, they denied (him). So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (Peace Be Upon Him) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.
[Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89]
تفسير امام قرطبي ، جامع لاځکام القرآن، طباعت، الرساله، بيروت لبنان ايډيشن
امام قرطبي په وسيله وائ: ابو صادق دغه روايت دي علي رض نه کړې دې چه… يو ديهاتي مونګ سره ملاقات لره دې نبي عليه السلام ده خخيدو نه ۳ ورځ پس راغلو. دې نبي عليه السلام قبر مبارک سره کيناستو او دې قبر خاؤره اي په زان واړوله او بيان په بيان شو!……چه (اے دې الله خوګ او ګرانه نبي عليه السلام!،تاستو دا وئيلي دي او مونګه له ستاسو نه واوريدلي دي . او په دې خدائ احکاماتو کې يو داهم دې چه الله فرمائي، (دلته ائ دې قرآن سوره النسا آيت۶۴ ئي تلاوت کړو) او وائي چه دا ريختيا خبره ده چه ما په خپل زان ظلم وکړو (يعني ګناه رانه وشوه)، زکه، تاسو ماله پاره دعا وکړے دا بخنے……..او په دې جواب کې دقبر نه آواز راغلو، چه ستا توبه قبوله شوه)..تفسير جامع لاحکام القرآن، القرطبي، جلد ۶ پانړه ۴۳۹ زير تحت آيت نمبر ۶۴، سوره نمبر ۴ النسا)…..عبدالله عبدالمحسن وائي:چه دا حديث دي ابو صادق رض نه بيان شوې دې چه دنياترواقفه ده.چه نوم ئي ابو صادق هوالاوزي الکوفي (رض)،دې…..عبدالله بن نياز وائي: چه راوي شمار په (صدوق) کې دې،او دغعه حديث درجه (مرسل،جيد) لري.
امام قرطبي په استغاثه ترحقله فرمائي…:ابن عباس (رض) فرمائي…….چه کله دې خيبر يهوديان په جنګ کې ده غطفان په لشکريانون وه، هغو به هرزلې بيلل،چه دغه هرذل شوه نو بيا با اي دا دعا وغوختله چه (اے الله! مونګ ستا مرسته غواړو فتح له پاره دې ستا هغه نبي عليه السلام په وسيلے چه کوم به ته په آخره زمانه نازل کړې دې)…….او په دې وجه به هغو به فتح حاصل کړه دې مخالفو په مقابل . دؤي دغه دعا ب استعمال کړه او جنګ به ائ وګټلو
تفسير القرطبي جلد ۲ پانړه ۸۹،۹۰ زير تحت آيت ۸۹ پاره ۲.کي دليل دا دې چي، الله په هغه وخت کې به دې خلقو دعا قبوله کړه چه ترهغه وخت پورې نبي عليه السلام لا راغلې هم نه ؤو.مطلب يئ دا شو چه الله هغو تباه يا برباد نه کړل، په دې خبره چه هغو خلقو ولې وسيله استعماله کړه،البته بربادي ئي زکه شوه چه کله نبي عليه السلام مبعوث کړې شونو دا هغې د دعوت اسلام نه ائ انکار وکړه زکه رائنده شول
Siyar al A’lam wa al Nubalah, Publish: al-Resalah, Beirut, Lebanon
Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salah al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles.
[Siyar al A’lam wa al Nubalah, Volume 012, Page No. 469]
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Musnad Ahmad bin Hambal, Publish: Dar al-Hadith al-Qahira Misr
Hakim declared that it fulfils the requirements of authentic traditions as demanded by Bukhari and Muslim, while Dhahabi has also called it sahih (sound). It is attributed to Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (Peace Be Upon Him) and not to a stone. I have heard it from the Messenger of God (Peace Be Upon Him) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.
[Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 017, Page No. 42-43, Hadith Number 23476]
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Tuhfah uth-Dhakireen, Publish Dar al-Kitab al-Arabi, Beirut, Lebanon
Qadhi Shawkani (rah) Writes: I says this hadith is proof for Intercession of Prophets (Peace Be Upon Him) narrated by Imam Tirmidhi, Imam Nisa’I, Imam Ibn Maja, Imam Ibn Khuzaimah in his Sahih, and Hakim said hadith is correct on Bukhari and Muslim conditions. Narrated By ‘Uthman ibn Hunayf, that a blind man came to the Prophet (Peace Be Upon Him) and said, “I’ve been afflicted in my eyesight, so please pray to Allah for me.” The Prophet (Peace Be Upon Him) said: “Go make ablution (wudu), perform two rak’as of prayer, and then say: “Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight. on Tawasuul on Saint’s that hadith is a proof which is present in Bukhari in which Umar took Tawassul of Abbas and said that we take your Intercession after Prophet (Peace Be Upon Him). [Tuhfat uth-Dhakireen Page No. 37]
Imam Qadhi Shawkani (Salafi Scholer) on Tawassul: O Allah! Verily I ask you, and turn to you through your Prophet Muhammad (Peace Be Upon Him) the Prophet of Mercy, O Muhammad verily I turn towards my Lord through you to my Lord in this need of mine, to fulfill it, O Allah intercede/cure this! This hadith has been extracted by Tirmidhi, al-Hakim in his Mustadrak and Nisa’I, and it is from the hadith of Uthman bin Hanif may Allah be pleased with him. He said a blind man came to the Messenger of Allah (Peace Be Upon Him) and said: O Messenger of Allah Pray for me! He (Peace Be Upon Him) said: If you wish I will pray for you, but if you wish, you have been patient and this is better for you. He preferred to be supplicated for. The Messenger (Peace Be Upon Him) instructed him to make Wudu and to make a perfect Wudu – Nisai’s narration adds in some of the reports (turuq) to make Wudu and pray two Rakah and then the supplication (as above).
[Tuhfah al-Dhakireen Page No. 137]
It was also extracted by Ibn Maja , and al-Hakim in his mustadrak who stated that it is [authentic] according to the criterion of the two shaykhs (Muslim and Bukhari) and his narration had the addition: so he supplicated with this Dua and he arose and was able to see. Tirmidhi said the Hadith is Hasan Sahih (good and authentic) and we know this narration through this channel only from the Hadith of Abu Jafar and that is not al-Khatmi, these and other Imams have authenticated this narration, Nisa’I is alone in mentioneing the prayer, but Tabarani agreed with him and in mentions the same in some of his reports (turuq) it reports. In the narration there is [evidence] of the permissibility of Tawassul (taking a means) through the Messenger of Allah (saw) to Allah azza wa-jal with the firm belief that the only active agent (Faa’il) is Allah, for verily He alone is the giver and the preventer, what He wishes, is, and what He does not wish never can be.
[Tuhfah al-Dhakireen Page No. 138]
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Sunan Darimi, Dar al-Mughni, Riyadh, Saudia Arabia
Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
[Sunan Darimi Volume 001, Page 227, Hadith Number 093]
Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr–il-‘ibad Page No.153]
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Tafsir-ul-Qur’an al-azim Volume 004, Page No. 140, Under the Verse 4:64
Imam Ibn Kathir on Tawassul: Many have stated this tradition. One of them is Abū Mansūr Sabbagh who writes in his book al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins.
[Ibn Kathir, Tafsir-ul-Qur’an al-azim Volume 004, Page No. 140, Under the Verse 4:64]
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Musannaf Ibn Abi Shaybah
Malik ad-Dar has related: The people were gripped by famine during the tenure of ‘Umar (bin al-Khattab). Then a Companion walked up to the Prophet’s grave and said, “O Messenger of Allah, please ask for rain from Allah for your Community who is in dire straits.” Then the Companion saw the Prophet (Peace Be Upon Him) in a dream. The Prophet (Peace Be Upon Him) said to him, “Go over to ‘Umar, give him my regards and tell him that the rain will come to you. And tell ‘Umar that he should be on his toes, he should be on his toes, (he should remain alert).” Then the Companion went over to see ‘Umar and passed on to him the tidings. On hearing this, ‘Umar broke into a spurt of crying. He said, “O Allah, I exert myself to the full until I am completely exhausted.”
[al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538]
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Continue……….to next update soon
Updated [12:31 AM 2/11/14]
Dala’il un Nubuwwah, Published by Dar al-Kutub al-Ilmiyah, Beirut, Lebanon
A person used to visit Uthman bin Affan on a personal errand. Uthman bin Affan not only was indifferent to him but also turned a deaf ear to his need. That person met Uthman bin Hunayf and lodged his complaint against it. Uthman bin Hunayf said to him: fetch an earthen pot and perform the ablution, then go to the mosque and offer two cycles of prayer and say: O Allah, I beseech you and submit myself to you through the mediation of our Prophet Muhammad (Peace Be Upon Him), a merciful Prophet. O Muhammad! I submit to my Lord through your means so that He should fulfil my need. And then mention your need. The man went away and he did as he was told to do. Later when he arrived at Uthman bin Affan’s door, the porter caught him by his hand and took him to Uthman bin Affan who made him sit beside him on the mat and asked him: what is your need? He mentioned the need and the caliph fulfilled his need and said to him: why haven’t you mentioned your need so far? He told him further: do come to me whenever you have a problem? When the man left his place, he met Uthman bin Hunayf and said to him: May God bless you! He neither gave any thought to my need nor turned his attention to me until you recommended me to him. Uthman bin Hunayf replied: By God! I did not say this, but once I was in the company of the Messenger of Allah that a blind man came over to see him and complained to him about the loss of his eyesight. The Prophet (Peace Be Upon Him) asked him to be patient, but he said: O Messenger of Allah! I don’t have any servant and I am in great trouble. The Prophet (Peace Be Upon Him) said: fetch an earthen pot and perform the ablution, then offer two cycles of prayer and implore Allah with these praying words. Then Uthman bin Hunayf said: By God! We had neither gone out far away from the meeting nor had the conversation among us stretched out that the man came running to us as if he had never been blind [Dala’il un Nubuwwah Volume 006, Page No 167-8]
Imam Mundhiri (rah) graded it Sahih (sound). [at-Targhib wat-tarhib Volume 001, Page No. 474-6]
Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36
Imam Qadhi Shawkani’s writes: Regarding what those who forbid tawassul to Allah through the Prophets (Peace Be Upon Him) and the Saint’s cite to support their position, such as Allah’s sayings: “We only worship them in order that they may bring us nearer” (39:3) and “Do not call on any other god with Allah, or you will be among those who will be punished” (26:213) and “Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of” (17:57) These verses are irrelevant. Rather: they support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue.To wit: the verse “We only worship them in order that they may bring us nearer” explicitly states that they worship them for that purpose, “whereas the one who makes Tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means”. Similarly irrelevant to the issue is Allah’s saying: “Do not call on any other god with Allah.” This verse forbids that one should call upon another together with Allah, as if saying: “”O Allah and O So-and-so.” However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered”. Similarly irrelevant to the issue is Allah’s saying: “Those unto whom they cry…” for it refers to people who call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him. The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse: “The Day when no soul shall have power to do anything for another: for the Command, that Day, will be all with Allah.” (82:19) For that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgement, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets (Peace Be Upon Him) or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgement! Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error. Equally irrelevant is their objection to tawassul by citing the verses: “Not for you is the decision in the least” (3:128) “Say: I have no power over over good or harm to myself except as Allah wills” (7:188) for these two verses are explicit in that the Prophet (Peace Be Upon Him) has no say in Allah’s decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent Tawassul through him or any other of the Prophets or Friends of Allah or scholars. Allah has given His Prophet (Peace Be Upon Him) the Exalted Station (al-maqam al-mahmud) — the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: “Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!” And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases… (Continued on page 37)
Equally irrelevant is their adducing as proof against tawassul: “And admonish your nearest kinsmen” (26:214) Whereupon the Prophet (Peace Be Upon Him) said: “O So-and-so son of So-and-so, I do not have any guarantee on your behalf from Allah; and O So-and-so daughter of So-and-so, I do not have any guarantee on your behalf from Allah.” For in the preceding there is nothing other than the plain declaration that he cannot benefit anyone for whom Allah has decreed harm, nor harm anyone for whom Allah has decreed benefit, and that he does not have any guarantee from Allah from any of his close relatives, let alone others.
[Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 37]
[Tafsir Ruh ul Ma’ani, Volume 30]
Imam Ghazzali (rah) said that whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed.
al-Madkhal, Imam Abu Abdullah Ibn al-Haaj al-Maliki, Publish: Dar al-Turath, Qahira
Great Muhadith of 7th Century Imam Abu Abdullah Ibn al-Haaj al-Maliki write a complete Chapter on visiting Awliyah and Saliheen he Writes: Student (muta-lim) should visit Awliyas and Saliheen and go to see them as seeing them makes the heart alive just as earth becomes alive due to rain, by seeing them the hearts which are stones are turned soft, because they remain present in the Bargah of Allah who is merciful, He never rejects their worship or intentions, and those who attend their Mehfils and those who identity them and those who love them, this is because they are mercy after Allah and his Prophet (Peace Be Upon Him) which remains open for his men, so any one who has these qualities then people should be quick to receive blessing from such people because people who meet these personalities get the blessing knowledge and memory which cannot be explained, you will know that due to same maani one can see alot of people who got perfection in knowledge and ecstasy, Any one who respects these blessings never gets away from mercy and Barakah, but condition is that the person who should be visited for a look should obey the Sunna’h and protect it and show it from his actions.
[Ibn al-Haaj, al-Madkhal Volume 002, Page No. 139]
al-Mu’jam al-Kabir, Imam Tabarani, Publish: Maqtaba Ibn Taimmiyah, Qahira
Narrated Maymuna the Mother of the believers said: “The Messenger of Allah Muhammad (upon him blessings and peace), was sleeping with me one night and he got up to make ablution and pray. I heard him say during his ablution in the dead of night: [(Labbayka labbayka labbayka) – [like this,] three times – then: (nus.irta nus.irta nus.irta) [like this,] three times. When he came out, I asked him, “Messenger of Allah, I heard you say, during your ablution, ‘In your service!’ three times, and ‘To your defense!’ three times, as if you were addressing someone. Was there someone with you?” He replied: “This was the poetry champion (rajiz) of the Banu Ka
b" – one of the sub-tribes of the Khuzaa – “invoking my aid (yastas.rikhunî) and asserting that the Quraysh had helped the Banu Bakr against them.
The latter had allied themselves with the Quraysh the day of the Hudaybiya truce while the Khuza`a had allied themselves with the Prophet Muhammad (upon him blessings and peace), and he became duty-bound to defend them. The support of the Quraysh for the Banu Bakr against the Khuza`a was therefore a violation of their truce with the Messenger of Allah, upon him blessings and peace. This incident was the catalyst for the conquest of Makka and, immediately afterwards, he prepared himself to enter it and conquered it.
[al-Mu’jam al-Kabir, Imam Tabarani Volume 023, Page 433-4, Hadith Number 1052]
at-Tawassul, anwa‘uhu wa ahkamuhu – Nasir Albani, Publish: Maqtaba al-Nashar, Riyahd/Saudia Version 2001
Nasir Albani writes: Imam Ahmad reported with sound chain: narrated by ‘Uthmān bin Hunayf: That a blind man called on the Holy Prophet (صلى الله عليه وآله وسلم) and said to him: ‘(O Messenger of Allah,) pray to Allah to give me solace’. The Prophet (صلى الله عليه وآله وسلم) said: ‘if you wish, I will stall it and this is better for you.’ He said: ‘you should pray for me to Him.’ So he asked him to perform the ablution: ‘perform the ablution thoroughly well and then offer two cycles of optional prayer and beseech Allah with this supplication: “O Allah, I appeal to You, and submit to You through the mediation of the merciful Prophet Muhammad. O Muhammad, through your mediation I submit myself to My Lord to have my need granted. O Allah, acknowledge his intercession in my favour.” and accept my supplication also in my favour.”
Uthman bin Hunayf says: I swear by Allah that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind.
Ibn Majah, Hakim and Dhahabi have declared it a sound (sahih) tradition while Tirmidhi graded it hasan (fair) sahih, gharib (unfamiliar or rare).
Tahdhib ut-Tahdhib – Ibn Hajr Asqalani, Publish: al-Risalah, Beirut/Lebanon
Imam Ibn Hajr Asqalani proving Yahyah Bin Yahya research said this proves Imam Ibn Hajr and Imam Hakim (rah) Belief (aqida) that going to tombs of Awliyas and asking through their Intercession is allowed. Ibn Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that I was in extreme depression that I saw Prophet (Peace Be Upon Him) in my dream he said that go to grave of Yahya bin Yahya (rah) and do Istaghfar and ask for help through his Intercession your problem will be solved. Abu Ali Nishapori said I did like that and my problem was solved in the morning.
[Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page 398]
Kitab uth-Thiqat Imam Ibn Hibban, Publish By al-Kutub al-Thamafiyah, Haydarabad Deccan, India
Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times …”
(مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)
[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411]
Shua’b ul Iman by Imam Bayhaqi, Publish: Maqtabah ar-Rashad, Riyadh/Saudia [Hadith Number 3879]
Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. — [Hadith Number 3880]
Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: …O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)” Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep””And from whose fragrance the depth and the height have become sweet” “May I be the ransom for a grave which thou inhabit” “And in which are found purity, bounty and munificence!”
[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80]
The Urdu Scan of Translation updated!!!! [4:55 AM // ]
Ibn Kathir, Tafsir-ul-Qur’an al-azim Volume 004, Page No. 140, Under the Verse 4:64. This is same as previously explained in Hadith 9. here only re-memorizing it again and adding text formate for easy copy.
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول ” ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ” وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له ” .
This event also recorded by Ibn Qudamah in al-Mughni– (Book : Kitab Al Hajj Chapter : Wa Yustahabbu Ziyarat Qabr An NABI SAW Volume : 5 Page : 465)
Also Recorded in :
Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition) or Book : Tafseer bahr Al Muheet Volume : 3 Page : 269 Under : Sorat An Nisa Ayat number 64.
Also Recorded in !
Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422) or Book : Tafseer bahr Al Muheet Volume : 3 Page : 269 Under : Surat An Nisa Ayat number 64.
From Sahih Muslim
..Narrated by Sayyidah Asma bint Abi Bakr (RA). whereupon she said:
“Here is the cloak of Allah’s Messenger (may peace be upon him).” and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah’s Messenger’s cloak with Aisha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and “WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY“
References Arabic & English:
►Online version: Book 024, Number 5149: (Sahih Muslim)
►Book : Al Libas Waz Zeenah Volume : 1 Page : 859 Hadith number : 2069
► Book: Sahih Muslim Sharif |  10 – #2069] English Version| Published by: Darus-salam Ksa
حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ قَالَ حَدَّثَنِي أَبِي عَبْدُ اللَّهِ بْنُ الْمُثَنَّى عَنْ ثُمَامَةَ بْنِ عَبْدِ اللَّهِ بْنِ أَنَسٍ عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ” – ص 343 -” رَضِيَ اللَّهُ عَنْهُ كَانَ إِذَا قَحَطُوا اسْتَسْقَى بِالْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَقَالَ اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا قَالَ فَيُسْقَوْنَ
Translation: It is related from Anas, “If there was a drought, ‘Umar ibn al-Khattab would askal-Abbas ibn Abdu’l-Muttalib to do the rain prayer. He would say, ‘O Allah we would seek intercession with You by Your Prophet and we would ask you for rain, now we seek intercession with You by the uncle of our Prophet, so give us rain!‘” He added, “And they were given rain.”
References & Scans:
- Sahih Bukhari Book:Al istasqa Chapter: Suaal An Nas Al Imam Alistasqa iza Qahatu Page : 245 Hadith number :1010
- Sahih Bukhari Book:Fadail e Ashaab An NABI SAW Chapter: Zikr Al Abbas Bin Abdul Muttalib R.A Page :914 Hadith number : 3710
- Imam Ibn e Hibban, Sahi ibn e Hibban, Book : As Salah Chapter : Salat Al Istasqa Volume :7 Page :110-111 Hadith number: 2861
- Imam Tabrani Book : Mu’jam Al Ausath Volume : 3 Page : 49 Hadith number : 2437
- Ibn e Khuzimah , Sahih Ibn e Khuzimah, Book: As Salah Chapter: Istihbaab Al istasqa Bi Ba’d Qarabat An NABI (663) Volume: 2 page: 337-338 Hadith number : 1421
- Imam Bayhaqi r.a, Sunan al Kubra, Volume : 3 Page : 491 Hadith number : 6427
Scans of 1st & 2nd reference:
Imam Abu Ishaq (rd) said ‘This hadith is Sahih’ [Ibid]
Tirmizi in al -Jami us – Sahaih, book of da’awaat (supplications) ch. 119 [5/569 #3578], where he declared it ‘Hasan Sahih Ghareeb’ Status.
Nasai in Amal ul Yowm wal Laylah [p. 417 Hadith 658-659]
Ahmed in his Musnad [4:138 / #17246 -17247]
Hakim, al Mustadrak [1:313,519] where he declared it ‘Sahih’
Imam Nawowi in al-Adhkaar [p.83]
Ibn Kathir, al-Bidaya wan Nihaya [4:558]
(Note: For the reader new with terminlogoy of Hadith:- You may find somewhere differences in Hadith numbers, this is not because of changing in hadith, but because of publication in various formats, so again and again giving references, which may be repeated here, is the reason that we want to expose it properly to the viewers concious that these are the authentications of Salaf Saliheen upon the verdict & status of ahadith like these ones)
Update: 5:27 [//]
The Hadith which is explained in the list i.e, Transmitted by Imam Ibne Abi Shaiyba (rd) previously is Thiqa as we had provided here these scans. But Salafi’s most fav’t Albani tries to deceive people regarding this Hadith. So here is denial to this famous Wahhabi/Salafi fabricator.
“Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdur Rahman ibn Sa’d, who said Ibn Umar had numbness in his leg, whereupon a man said to him Remember the most beloved of people to you, so he said Ya Muhammad
Imam Darimi Relates from Abu al-Jawza Aws bin Abdullah:
Sunan Ibne Majah
Imam ibne Athir in his al Tarikh al Kaamil Vol 2 Page 221 . Saying Hadith about Hazrat Khalid b. Waleed (rd) who Says loudly when he started Jihad against the Khawarij of that time i.e, Museelma’s people by the word “YA MUHAMMADAH” .
There are several Ahadith and events quoted by Imam Jalal-ud-deen al Suyuti (rta) in his famous book ‘Khasais al Kubra‘ and also by Imam Abu al-Abbas Ahmad ibn Muhammad ibn Abu Bakr al-Khateeb al-Qastallani (851-923 AH) in his famous “Mawahibul Laddunniyah“In this he showed the authenticity of that hadith in which Adam alehisalam gain forgiveness of Almighty through intercession of RasoolAllah alehsialam, when he sees on the skies the name of Prophet alehisalam was written with the Asma al Husna of Allah.
Tareekh ibne Katheer i.e, Al-Bidaya -Wan-Nihaya Vol 6-7 also express the above given references and authentication along with many other proofs.
Tabari also gave some clear evidences in his Tareekh al Tabari (al Tareekh al ummam wal malook Vol 4) chapter 1, page 232
Al Bidaya Wan Nihaya 2 Arabic volumes scan regarding Nida ya Muhammad.
GOOGLE’S CHANGES HAS BEEN MAKING FEW LINKS OF SCANS NOT WORKING IN MANY POSTS, THE DATA IS STILL THERE AND THIS POST IS BEEN UPDATED . CHECK THESE TWO DRIVES AS WELL AS OTHER LINKS IN THE END.
Tawasal related links [updated 2016 oct]
Also these folders contain scans on the issue of tawasal