وَلَقَدْ اَنْزَلْنَآ اِلَیْكَ اٰیٰتٍۢ بَیِّنٰتٍۚ وَمَا یَكْفُرُ بِهَآ اِلَّا الْفٰسِقُوْنَ
And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient.
وَ قُلْ جَآءَ الْحَقُّ وَ زَهَقَ الْبَاطِلُؕ اِنَّ الْبَاطِلَ کَانَ زَهُوْقًا
And say, “Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.”
I have written concerning Sayyidah Umm Kulthum’s radiya Llahu ‘anha nikah in great detail. I will now begin mentioning the virtues of the Sahaba radiya Llahu ‘anhum. The virtues already listed from reliable Shia books thus far displays the power of Allah subhanahu wa ta ‘ala, that notwithstanding the Shia’s deep hatred for the Sahaba radiya Llahu ‘anhum, there are countless narrations of their virtues recorded in their own books. And until you do not quote these virtues verbatim and open the books to show it to them, they will adamantly deny these virtues to the best of their abilities. Accordingly, Molana Dildar ‘Ali writes in his Sawarim:
اما احادیث فضائل صحابہ رضی اللہ عنہم از طریق امامیہ باوجود کثرت احادیث مختلفہ در ہر امر جزئی از جزئیات اصلیہ و فرعیہ اگر تمام کتب احادیث امامیہ ورقا ورقا بہ نیت تفحص بمطالعہ در آرند مظنون آنست کہ زیادہ از سہ چہار حدیث کہ سرو پادر ست نداشتہ باشد دست بہم ندہد اما احادیث مثالب و معائب آں ہا بلا اغراق ایں ست کہ متجاوز از ہزار حدیث باشد
Ahadith extolling the virtues of the Sahaba with regards to details and concerning principles and divisions are plenty. However, if every page of all the ahadith books of the Shia are studied thoroughly, then only three to four ahadith (mentioning their virtue) will be found. Moreover, the quality and authenticity of these ahadith is questionable. On the other hand, those ahadith which mention the Sahaba’s evils are well over thousand in number.
However, this can be evaluated from our small treatise. There are more than a hundred narrations (without exaggeration) extolling the virtues of the Sahaba radiya Llahu ‘anhum from reliable Shia books mentioned in the first part of my book alone. I have already mentioned so many and I will now quote many more. If the Shia can count to a hundred, they can count for themselves and decide whether more than a hundred narrations are found or not. They then should ponder over the answers of their scholars and display fairness — keeping in mind that Allah subhanahu wa ta ‘ala is Omnipresent and All-seeing — and should weigh what I have written in refutation of their answers and then decide truthfully as to which pan is heavier. However, there is no cure for hatred and antagonism.
The Shia harbour deep hatred and enmity for the Sahaba radiya Llahu ‘anhum and hence will never accept their virtues. They interpolate and misinterpret the words and meanings of the verse of Allah subhanahu wa ta ‘ala, the ahadith of Rasulullah salla Llahu ‘alayhi wa sallam and the statements of the Imams just to make sure that the Sahaba’s radiya Llahu ‘anhum greatness is not established. However, Allah subhanahu wa ta ‘ala has declared:
یُرِیْدُوْنَ اَنْ یُّطْفِئُوْا نُوْرَ اللّٰهِ بِاَفْوَاهِهِمْ وَیَاْبَی اللّٰهُ اِلَّآ اَنْ یُّتِمَّ نُوْرَهوَلَوْ کَرِهَ الْکٰفِرُوْنَ
They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it.
Allah subhanahu wa ta ‘ala reveals His friends’ greatness from the enemies’ tongues.
الفضل ما شهدت به الاعداء
What the enemy testifies to is real virtue.
Hence, I have made a commitment to fill this part of my book with the virtues of the Sahaba radiya Llahu ‘anhum from Shia books to the extent that they will get tired of listening and reading and become our partners in faith. They should applaud their scholars who continue to deny the Sahaba’s radiya Llahu ‘anhum virtue notwithstanding the presence of such abundant reports. What is the worth of what their scholars have written in refutation of Sunni books, especially the former mujtahidin? They have in reality answered absolutely nothing and filled their books with expletives and ignorance. If anyone is in doubt, he should ‘marvel’ at the writings of Dildar ‘Ali who transformed into an ignoramus when answering and has uttered profanity against each and every thing the scholars have written. However, the reality is that this mistake is not due to him being grounded in knowledge, but rather this mistake is the product of their behaviour, of cursing and defaming pure souls day and night which has rebounded onto them as the hadith has stated. I have read many books of the Shia in this science and many articles concerning ‘aqa’id have passed my gaze, and I have found nothing but absurd arrogance in the majority of them. But the ‘beauty’ I saw in Qiblah Sayed Dildar ‘Ali’s writings I did not see anywhere else. His methodology is that he firstly vilifies the opposing author and then declares his dissociation from him. Thereafter, he praises his own in-depth knowledge, expertise, and purity followed by mentioning the following regarding his writing:
گمان فقیر چنیں ست کہ دریں جز و زمان چشم روزگار نظیر ایں کتاب ندیدہ و گوش چرخ بریں نشنیدہ
It is my humble opinion that the eyes of this era have not seen such a book and the ears of the seven heavens have not heard such a topic.
After this he discusses something completely off the topic and blackens pages after pages with such things which have absolutely no connection with the topic at hand. He begins enumerating the evils of the pious and blurts out whatever he wants regarding the friends of Allah subhanahu wa ta ‘ala. When he is done with this and finally pays attention to responding to the author’s statements, he calls any Mu’tazili, Shia or random fellow a Sunni scholar quoting his statements as substantiation against the opponent’s views. If anyone has any misgivings, he should study Dhu al Fiqar or Sawarim and see for himself if whether what I am saying is true or not. What was the reason for cursing the pious in Dhu al Fiqar? And what was achieved by quoting their poems and couplets from their elegies which the scholars do not even consider for the slightest moment in their debates and do not use as proof for any of their laws, whether primary or secondary? There was no other benefit but to lengthen his book and make it more voluminous by writing such drivel. Look at the condition of Sawarim. There is no page of it which is free from expletives. Nearly every line is blackened with obscenity and curses and every page is filled with bunkum and hogwash. Wherever he wishes to bring an opposing text as proof, he brings the rejected statements of his teacher and guide Ibn Abi al Hadid — the Mu’tazili and Shia. If any ignorant naïve Sunni has to hear such a long name and see his lengthy Arabic text and find it in direct conflict to his religion and in conformity with the Shia, he will be perplexed and deceived into thinking that this is the writing of some great Sunni scholar which is accepted by the ‘ulama’ and will be cast into doubt. However, he was under the misconception that scholars too would be fooled into thinking that Ibn Abi al Hadid is a Sunni, whereas even amateur students in their first year of study are well aware that he is a Mu’tazili with Shia ideologies. To bring his statements as proof on behalf of the Ahlus Sunnah is similar to quoting Zurarah and Hisham ibn Hakam (both Shia), and claiming them to be equally reliable in the sight of the Ahlus Sunnah. Rather, they are brothers in light of the hadith:
الكفر ملة واحدة
Kufr is one religion.
Dildar ‘Ali’s book, Sawarim, is filled with such rejected statements. To top it off, he has such an ego that there remained no place left on the page when he began praising his own book. Not only does he boast about his book, he feels it below his dignity to be the opponent of Shah ‘Abdul ‘Aziz and expresses his remorse for this. He says in the introduction of Sawarim that after writing an answer to Imam Razi’s book Nihayat al ‘Uqul, he does not have the desire to write another rebuttal:
چہ معلوم ست و پیدا و ظاہر ست و ہویدا کہ چوں شاہ باز طبیعت بقید سیمرغ مضامین عالیہ خوگرفتہ باشد دیگر مخالیب ہمت خودرا بہ خون کرگس کندیدہ نیالاید و کیسکہ ابکارا افکار را بحبالہ خود در آوردہ باشد نگاہ التفات بہ طرف عجوزہ شوہا نہ فرماید لیکن از انجا کہ روزگار ناہموار نمی گزارد کہ ارباب ہمم عالیہ از دست سفلہ ناس و بے خبردان حق ناشناس نجات یافتہ دمے باستراحت بگزراںد و ابارد شیاطین نمی شود کہ از اضلال بنی ادم دمے تغافل نمایند قبل ازیں تقریبا پنج شسش سال باب دواز دہ از کتاب بعضے دوے الاذناب در نفض مذہب عترت جناب رسالت مآب دریں بلدہ کہ بالفعل محل اقامت فقیر ست بر دریافت و شبہات موہومہ و ہذیانات ملمعہ او دلہای عوام مومنین را منقبض ساخت جہال سنیاں را سر باوج مباہات رسید و آں صحیفہ ملعونہ بلا شبہ عصاۓ کوری ایں کور باطناں گردید و احقر دریں بات چول بدل خود رجوع می نمود نظر بایں کہ مثل کتاب نہایۃ المعقول اما سنیاں را جواب گفتہ و از سر تاپا منتفض و باطل ساختہ ہر گز بہ نقض کلام نافرجام ناصب عداوت اہل بیت کہ از اول تا آخر آثار غباوت و غوایت ازاں پیدا امارات بغض و عداوت عترت رسول ظاہر و ہویدا راضی نمی گردید و طرف گفتگو شدن با چنیں جاہل مدبر عار دانستہ ہز گز بر خود نمی پسندید چوں حال بریں منوال مشاہدہ نمودم دل خود را مخاطب ساختہ گفتم کہ ایں مجادلہ و معارضہ کہ ترابا چنیں جاہل غبی پیش آمدہ لیس اول قارورۃ کسرت فی الاسلام و طرف گفتگو شدن تو بامثال چنیں نادرستان لیس ما اعجب من مجادلۃ الانبیاء الکرام و الاوصیاء الفخام مع معاصریہم من الکفرۃ الفجرۃ اللیام جرا نظر نمی نمائی و نگاہ التفات نمی فرمائی بحال جناب حضرت ابراہیم و حضرت موسی و جناب ہارون علیہ السلام کہ بآں علوم و کمالات مبتلا گردیدند بہ مجادلہ نمودن بانمرود و مردود فرعون ملعون کہ از کمال جہل و غباوت باوجود ظہور آثار مخلوقیت و باوج امارات افتقار دعوی خدائی می کردند و ہم چنیں نگاہ کن بہ طرف جناب سید المرسلین صلی اللہ علیہ و سلم کہ بالاتفاق افضل و اکمل خلائق ست چگونہ مبتلا گردید مجادلہ جہال مشرکین قوم خود کہ بہ بسپ فرط جہالت جماداتے چندار کہ خود می تراشیدند عبادت و پرستش می نمودند و ہم چنیں اند کے از خواب غفلت بیدار شود چشم بکشاد بہ بیں جناب باب مدینۂ علم رسول را کہ بالاتفاق اعلم ناس بود بعد رسول خدا صلی اللہ علیہ و سلم چہ قسم مبتلا گردید بہ معارضہ و مجادلہ چند ناکس منافقین قریش و ہرگاہ حقیقت حال اینمنوں باشد ناچار عنان التفات عالی خود را بہ نقض کردن کلام مورد ملام او منعطف بایدساخت و بر استیصال ہذیانات بیہودہ او ہمت والا تہمت خود را باید گماشت انتہی بلفظہ ملخصا
It is apparent and manifest that when a noble disposition has got accustomed to esteemed topics, he does not wish to spill the blood of vultures with his claws of courage and when he has taken a rare virgin beauty into his wedlock then he will not lay with aged woman. Notwithstanding this, the unjust era does not leave the courageous from its ignoble clutches and instead leaves the thankless and ignorant. And Shaitan is not negligent for a moment from leading people astray. Five or six years ago, some ordinary folk who live in this city (Lucknow) where I reside have written the twelfth chapter, the family of Rasulullah salla Llahu ‘alayhi wa sallam, and confused the believers’ hearts by their falsehood thereby causing the Sunni’s to raise their heads higher than usual. This accursed book is like a blind man’s walking stick for those with blurred intelligence. I was thus prompted to write a logical treatise as an answer to utterly falsify this book. However, this book was filled with nothing but enmity for the Ahlul Bayt from beginning to end. Hence, my heart was disinclined to it and I did not wish to engage with such ignoramuses. I then told myself, “this confrontation between you and this ignorant moron is nothing new. To debate such worthless people is the same as how the noble Prophets and honourable Awsiya’ dealt with the kuffar, transgressors and wretched of their eras. Therefore, do not look at them. Do you not see that Sayyidina Ibrahim ‘alayh al Salam, Sayyidina Musa ‘alayh al Salam and Sayyidina Harun ‘alayh al Salam notwithstanding their knowledge and expertise debated with wretched souls like Namrud and Fir’own, who claimed divinity. Similarly, the most superior and perfect — the Seal of the Prophets — Rasulullah salla Llahu ‘alayhi wa sallam debated his polytheist nation who would carve idols out of rock and worship them due to compound ignorance. Wake up from your negligence and open your eyes and have a look at the city of knowledge, who possessed more knowledge than everyone after Rasulullah salla Llahu ‘alayhi wa sallam, and who also confronted the munafiqin of Quraysh.” When this is the reality, I will forcefully turn my lofty attention to the rebuttal and negation of this accursed book and I will completely destroy his falsehood.
These are the summarised words of Sawarim.
These lines are a sample of Dildar’s holiness and behaviour, his ijtihad and dignity. The rest can be understood from here. However, I will not delve into this and I will not answer expletives with expletives like ordinary ignorant men. Yes, I do ponder over his bragging and swaggering, and think that if only he could provide an answer like how he used obscenity and if only he could superbly answer Shah’s objections like he superbly praised himself; then this praising would have been understandable and his self-praise would have been warranted. On the contrary, it is extremely disappointing that he did not display the pearl of his honourable nature in answering anything and his ijtihad and deep knowledge did not manifest itself in establishing any belief. He wrote the exact same things written by his leaders and remained silent. He quoted the same anecdotes which were passed on from generation to generation and finished his book. We are extremely disappointed that he likened himself to the courageous great Prophets and took the responsibility of Sayyidina Ibrahim ‘alayh al Salam, Sayyidina Musa ‘alayh al Salam and Sayyidina Rasulullah salla Llahu ‘alayhi wa sallam on his shoulders and claimed to be the representative of the leader of the Awsiya’ — the door of the city of knowledge — and claimed to guide the creation and was forced to face a munafiq ignorant opponent like Shah ‘Abdul ‘Aziz — whose ‘ignorance’ and ‘incapability’ is not only known to the people of India but by the Arabs and non-Arabs throughout the world — and only bore this disgrace to protect the iman and din of the Shia. But sadly he showed nothing and he did not fulfil his claim and listed himself among those scholars regarding whom Sayyidina ‘Ali radiya Llahu ‘anhu said in his khutbah:
و ان ابغض الخلق الى الله تعالى رجل قمش علماء اغار فى اغباش الفتنة سماء اشباء الناس و اراذلهم عالما و لم يعش فى العلم يوما سالما بكر فاستكثر مما قل منه خير مما كثر حتى اذا ارتوى من ماء اجن و اكثر من غير طائل جلس للناس مفتيا لتخليص ما التبس على غيره فان نزلت به احدى المبهمات هباء لها من رائه حشو الرائ فهو من قطع الشبهات فى مثل نسج العنكبوت لا يدرى اخطا ام اصاب ركاب جهالات خباط عشوات لا يعتذر مما لا يعلم فيسلم و لا يعض على العلم بضرس قاطع فيغنم تبكى منه الدماء و تستحل بقضائه الفروج الحرام لاملئ و الله باصدار ما ورد عليه و لا هم اهل لما فوض اليه اولئك الذى حلت عليهم المثلاث و حقت عليهم النسياحة و البكاء ايام الحيوة الدنيا
The worst enemy of Allah subhanahu wa ta ‘ala from the creation is the man who laps up pieces of information from here and there and rushes hastily towards the darkness of mischief and turmoil, and labels those people as scholars who have the appearances of humans but are devoid of humanity; whereas he is not occupied with knowledge for even a day. As soon as dawn breaks, he gets involved in accumulating that which a little of is better than a lot (i.e. wealth), until when he has filled his belly with putrid water, he sits as a mufti and dares to explain complexities and intricacies with his nonsense. That person’s view has strength in its explanation which is like a spider web. He is unaware of whether he has erred or is correct. He walks like the blind and is short sighted in every matter. He neither presents his unawareness as an excuse in order to save himself from a calamity nor holds firmly onto knowledge so that it might benefit him. Much blood is spilled due to his verdicts which makes him cry and many unlawful private parts are legalised by his command. He is not worthy of answering what he is asked, nor is he capable of doing what he is tasked. He is among those upon whom punishment is about to descent and wailing for them for the entire lifetime is necessary.
Whatever I have written is substantiated by his own writings and answers. Allah willing, I will discuss all of his writings in answer to Tuhfah in this book of mine and I will smite his face with his own hand using his own swords Dhu al Fiqar, Sawarim and Husam. Whatever he has written in his books regarding whichever topic, I will quote all of it and display its beauty to his followers so that the opposition also testifies, if not with the tongue then definitely with the heart, to the Sunni’s kalimah and recites the following verse until it reaches the skies:
وَ قُلْ جَآءَ الْحَقُّ وَ زَهَقَ الْبَاطِلُؕ اِنَّ الْبَاطِلَ کَانَ زَهُوْقًا
And say, “Truth has come, and falsehood has departed. Indeed is falsehood, (by nature), ever bound to depart.”
I will now begin to mention what he wrote in this respect.
Whatever I have written thus far was concerning the Sahaba’s radiya Llahu ‘anhum virtues which I have written in great detail and proven from Shia books and quoted the answers given by their scholars at their respective places. I will now relate those declarations of the Shia which they present in answer to all the verses and ahadith extolling the virtues of the Sahaba radiya Llahu ‘anhum, coupled with quoting many narrations in their praise at different places.
 Surah al Baqarah: 99
 Surah Bani Isra’il: 81
 Surah al Towbah: 32
 His name is ‘Izz al Din ibn ‘Abdul Hamid ibn Abi al Hassan ibn Abi al Hadid. He was born in the beginning of Dhu al Hijjah in 586 A.H in Mada’in. The inhabitants of Mada’in were predominantly Shia. He also was washed away in their flood and accepted their creed. He has compiled a book on ‘aqa’id in poetic form, as is their custom, filled extremism and fanatical beliefs in its couplets. He travelled to Baghdad later in his life and veered towards i’tizal. The author of Nuskhat al Sahar has said, “after being an extremist Shia, he became a mu’tazili. He wrote a book Sharh Nahj al Balaghah consisting of 20 volumes for the library of the Shia minister Mu’ayyid al Din Muhammad ibn ‘Alqami. When he completed writing it, he sent it to his brother Muwaffaq al Din Abi Sali who gifted him with 100 000 gold coins, a robe and a horse. (Rowdat al Jannat vol. 5 pg. 20/21) He died in Baghdad in the year 655 A.H. (Sheikh Muhammad Firasat)
 Surah Bani Isra’il: 81