[31] One stands between the Ka’ba and the Prophet’s blessed grave when standing in the Masjid an-Nabawî.
[32] Az-Zarkânî, his annotation to Al-mawâhib al-ladunniyya in 8 volumes Beirut, 1393 (1973).
[33] Yûsuf an-Nabhânî, Shawâhid al-haqq.
[34] Documents of the Right Word. Please see the book list at the end of this book.
[35] The Roman numeral in front of each name shows his order of caliphate and the Arabic numerals in parentheses show the dates of his birth and death in the Muslim calendar. Long biographies of Khulafâ’ ar-Râshidîn, Umayyad and Abbasid caliphs are given under the heading “Iwâz” in the famous work by ad-Damîrî.
[36] The book begins with blessings invoked on Hadrat Mu’âwiya.
[37] Shâh Wâlî-Allah ad-Dahlawî, Izâlat al-Khafâ, p. 571
[38] Ibid, p. 601.
[39] Ibid, v. II, p. 330.
[40] Ibid, p. 342. A hadîth written on its 567th page calls such a Khalîfa “Malik al-adûd”, who has been called “Khalîfa” symbolically. The khulafâ’ al-jâbira came next.
[41] One of the earliest heretical groups in Islam.
[42] Another example showing the justice of Islamic Khalîfas is written in Hadrat Sayyid Abdulhakîm al-Arwasî’s (rahmatullâhi ta’âlâ ’alaih) note book: “Khalîfa Sulaimân asked Hadrat Abu Hâzim, one of the Tâbi’ûn, ‘We don’t want to die. What is the reason?’ He said, ‘O Sulaimân! You have destroyed your next world and made this world prosperous. Certainly you wouldn’t like to go from a prosperous place to a destroyed one.’ ”
[43] Mawdûdî, too, praises him. He says that ’Umar ibn ’Abd al-Azîz was the first mujaddid and writes about some of his innumerable good deeds, but he does not attribute any share of these good deeds to Khalîfa Sulaimân who had designated ’Umaras his successor. To him, the Khalîfas spoilt the institution of caliphate by designating their sons or relatives as their successors and thus governed the Islamic republic dictatorially like kings. He searches for and counts all their faults and defects and disgraces them with unbelief, but he does not ever see their good deeds. Indeed, they designated their successors with the intention of following Islam. Then, religion reformers speak ill of the followers of Islam but praise those who adapt Islam to their own thoughts and points of view.