Imam Ibn al-Madani, who was the teacher of Imam Muslim and Imam Bukhari, also made the same remarks about him"[Tahdhib -ut-Tahdhib, biography of Sa'id ibn Abd al Rahman, Hafidh al-'Asqalani] Imam Ibn Abi Hatim writes: "Malik ibn Ayad Al-Dar was a slave of 'Umar and he was freed by him. He narrated from Abu Bakr and'Umar. He was a taab'ee and Abu Salih also narrated from him - and he was famous" [ al-jar-hu-wal-ta'deel., biography of Malik Al-dar.] Imam Ibn Abi Saad writes: "Malik Al-dar was a freed slave of 'Umar, and he narrated hadith from Abu Bakr and 'Umar (may Allah be pleased with them all) and he was a famous man". [Tabaqat Ibn Sa'd, biography of Malik Aldar.] Khalīlī’s (d.445 ah) comment on Mālik ad-Dār: Malik al-Dar: muttafaq `alayh athna `alayhi al-tabi`un -- He is agreed upon (as trustworthy), the Successors have approved highly of him . After reading these references it can be seen that even the third and fourth narrators of the hadith under discussion are famous, authentic and not unknown; no one can assume these narrators are weak. As for A'mash using "An" - from Abu Salih is not considered as tadlees - because Imam al-Bukhari in his Sahih accepted this type of route, as did: Ibn Hajar and Ibn Kathir.
1. Visiting graves with the intention of mediation and seeking help.
2. It is valid to visit the grave of a pious dead person during the period of one’s trials and tribulations to seek help from him because if this act were invalid, ‘Umar would surely have forbidden that person to do so.
3. The Prophet’s appearance in the dream of the person who visited his grave and to give him good tidings, argues in favour of the fact that it is quite valid to seek help from non-Allah and the dead because if it were invalid, it would have been impossible for the Prophet (sal Allahu alayhi wasallam)not to have forbidden that person to do so.
4. Validation of the mode of address “O Messenger of Allah (yā rasūl Allah)” even after his death.
5. Call for help and the act of intermediation dates back to the early ages.
6. The holy personality of the Prophet (sal Allahu alayhi wasallam) is a fountain of guidance even after his death.
7. The head of the state is responsible for administrative matters. The Holy Prophet (sal Allahu alayhi wasallam), in spite of being the chief of prophets, did not break the state channel and, as a visible demonstration of his sense of discipline, he commanded the man visiting his grave to see the head of the state.
8. The man visiting the grave implored his help through the instrumentality of the Ummah. This shows the Prophet’s immeasurable love for the Community of his followers.
9. Justification for making the Ummah as a source for seeking his help.
10. Justification for making non-prophet a means of help in the presence of the Prophet (sal Allahu alayhi wassallam).
11. Anyone who strengthens his link with the Holy Prophet (sal Allahu alayhi wasallam) is rewarded by his sight and is showered with his blessings.
12. The Holy Prophet (sal Allahu alayhi wasallam), even after his death, is aware of the weakness of his Ummah or anyone of its rulers and he issues different commands for removing these flaws.
13. To seek guidance from Allah’s favourites.
14. The acknowledgement of the Prophet’s commands by the Companions after his death as just and truthful.
15. Imposition of commands received in dreams on others.
16. When intermediation was discussed in the presence of ‘Umar bin al-Khattāb, he did not forbid it; rather he cried and responded to it acknowledging it as valid.
17. ‘Umar bin al-Khattāb’s love for the Holy Prophet (sal Allahu alayhi wasallam) that he incessantly cried as someone mentioned the Holy Prophet. ”In fact, Dr. Tahir ul-Qadri (May Allah protect him and prolong his life for the benefit of the Ummah) has given immense details on the subject in his book. For our purpose, just the above will suffice to bring home the fact about principles of Tawassul and Istigatha regarding their licitness and benefits.
It is evident that a lot of unnecessary fuss has been made by the Wahhabis about Malik al-Dar but happily all their non-arguments, chicanery and sophistries have been soundly refuted by the righteous Sunni scholars such as Shaykh-ul Islam, Dr. Tahir ul-Qadri as well as other leading lights. While the Rightly-Guided Caliphs appointed him as their minister because they relied on his trustworthiness even giving him the portfolio of finance minister - an office that requires honesty, integrity and a huge sense of responsibility – we have al-Albani and other Wahhabi scholars of his ilk conveniently discarding the traditions of Mālik bin ‘Iyād who is popularly known by the title “ad-Dār” and who narrated from Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda (May Allah be pleased with them all). al-Dhahabi, Ibn Hajar, and Ibn Fahd al-Makki consider him a Sahabi. As you know, al-Dhahabi was one of the illustrious students of Ibn Taimiyyah!
To continue, Insha Allah…