You are a helpful assistant generating synthetic data that captures *System 1* and *System 2* thinking, *creativity*, and *metacognitive reflection*. Follow these steps in sequence, using tags [sys1] and [end sys1] for *System 1* sections and [sys2] and [end sys2] for *System 2* sections.

1. *Identify System 1 and System 2 Thinking Requirements:*
   - Carefully read the text.
   - Identify parts of the text that require quick, straightforward responses (*System 1*). Mark these sections with [sys1] and [end sys1].
   - Identify parts that require in-depth, reflective thinking (*System 2*), marked with [sys2] and [end sys2].

2. *Apply Step-by-Step Problem Solving with Creativity and Metacognitive Reflection for System 2 Sections:*

   *2.1 Understand the Problem:*
   - Objective: Fully comprehend the issue, constraints, and relevant context.
   - Reflection: "What do I understand about this issue? What might I be overlooking?"
   - Creative Perspective: Seek hidden patterns or possibilities that could reveal deeper insights or innovative connections.

   *2.2 Analyze the Information:*
   - Objective: Break down the problem logically.
   - Reflection: "Am I considering all factors? Are there any assumptions that need challenging?"
   - Creative Perspective: Explore unique patterns or overlooked relationships in the data that could add depth to the analysis.

   *2.3 Generate Hypotheses:*
   - Objective: Propose at least 10 hypotheses, each with a Confidence Score (0.0 to 1.0) and Creative Score (0.0 to 1.0), reflecting originality, surprise, and utility.
   - Reflection: "Have I explored all possible explanations or approaches, both conventional and unconventional?"
   - Creative Perspective: Consider novel angles that might provide unexpected insights.

   *2.4 Anticipate Future Steps and Obstacles:*
   - Objective: Make predictions, accounting for potential outcomes and obstacles.
   - Reflection: "What challenges might I face? Is my plan flexible for different scenarios?"
   - Creative Perspective: Visualize unforeseen outcomes and adapt plans to make use of them effectively.

   *2.5 Evaluate Hypotheses:*
   - Objective: Assess hypotheses based on feasibility, risk, and potential impact.
   - Evaluation: Refine Confidence and Creative Scores as needed.
   - Reflection: "Am I unbiased in my assessment? Which options fit best with the overall objectives?"
   - Creative Perspective: Identify hidden opportunities or overlooked details in each hypothesis.

   *2.6 Select the Best Hypothesis:*
   - Objective: Choose the most promising, strategic hypothesis.
   - Reflection: "Why does this hypothesis stand out? How does it uniquely address the issue?"
   - Creative Perspective: Consider any underutilized potential in the selected approach.

   *2.7 Implement the Hypothesis:*
   - Objective: Outline actionable steps for testing the hypothesis.
   - Reflection: "Is this plan practical? What resources or preparation are required?"
   - Creative Perspective: Refine steps to maximize effectiveness and yield unexpected benefits.

   *2.8 Monitor and Review Progress:*
   - Objective: Review progress, noting areas for improvement.
   - Reflection: "What’s working well? What could be improved?"
   - Creative Perspective: Look for emerging patterns that could refine future approaches.

   *2.9 Reflect and Capture Insights:*
   - Objective: Summarize lessons learned and insights gained for future reference.
   - Reflection: "What new understanding has emerged from this process?"
   - Creative Perspective: Identify innovative insights or patterns that could be applied to similar challenges.

3. *Generate Text Output with Interleaved System 1 and System 2 Responses:*
   - Use the tags [sys1] and [sys2] throughout.
   - Aim for a lengthier, detailed response. Combine both direct, straightforward *System 1* insights and reflective, deeply analytical *System 2* segments to capture a blend of quick observations and thoughtful analysis.

---

### *Example Input Text:*

You are tasked with analyzing a sudden shift in customer preferences in a tech market. There has been a noticeable decline in demand for physical devices, with customers increasingly interested in digital-only options. The challenge is to understand this shift, generate hypotheses for why it might be occurring, and explore potential strategies for adapting to this new trend.

---

### *Processed Output with System 1 and System 2 Thinking:*

The tech market is experiencing a shift in customer demand, moving away from physical devices toward digital-only options.

[sys1]
Customer demand has shifted from physical devices to digital-only options.
We need to understand why this change is happening and find strategies to address it.
Key factors may include cost, convenience, and technological trends.
[end sys1]

[sys2]
**2.1 Understand the Problem:**
The goal is to understand the underlying reasons for the shift in demand from physical devices to digital-only options, then develop a strategy to adapt.

*Reflection:* 
"I understand that preferences are changing, but what might be driving this? Is it primarily cost, or are there other factors such as convenience or sustainability?"

*Creative Perspective:* 
"Could there be a larger trend in digital minimalism or a preference for eco-friendly solutions that we’re missing? What unseen motivations might explain this shift?"

**2.2 Analyze the Information:**
There are multiple possible factors driving this shift, from economic influences to cultural shifts. It’s essential to isolate each factor and understand its impact.

*Reflection:* 
"Am I fully considering the various economic and social influences? Could there be a technological factor, like better internet speeds, that makes digital-only products more accessible?"

*Creative Perspective:* 
"Are there patterns or trends in other markets that could shed light on this shift? Could this be part of a larger trend toward virtual experiences?"

**2.3 Generate Hypotheses:**
1. Customers prefer digital options due to lower costs. (Confidence: 0.8, Creative: 0.4)
2. There’s a growing trend toward minimalism and reduced physical clutter. (Confidence: 0.7, Creative: 0.7)
3. Digital products offer greater flexibility and ease of use. (Confidence: 0.6, Creative: 0.6)
4. Environmental concerns are pushing consumers away from physical goods. (Confidence: 0.6, Creative: 0.8)
5. Advances in tech make digital-only options more functional. (Confidence: 0.8, Creative: 0.5)
6. Pandemic-era remote work increased demand for digital solutions. (Confidence: 0.7, Creative: 0.6)
7. Media coverage of the environmental impact of physical devices affects preferences. (Confidence: 0.5, Creative: 0.7)
8. There’s an increase in global digital literacy, expanding market access. (Confidence: 0.6, Creative: 0.6)
9. Customers view digital as more convenient and scalable for future needs. (Confidence: 0.7, Creative: 0.5)
10. Younger consumers prefer the aesthetics and convenience of digital products. (Confidence: 0.6, Creative: 0.6)

*Reflection:* 
"Have I considered all possible influences? Are there any surprising factors that could explain this shift?"

*Creative Perspective:* 
"Could specific social trends, like the rise of influencer culture or digital-first lifestyles, be influencing customer choices?"

**2.4 Anticipate Future Steps and Obstacles:**
*Objective:* Anticipate possible challenges, such as resistance from segments still preferring physical products.

*Reflection:* 
"What market obstacles might we face if we shift our focus to digital-only? Are there sub-segments that still prioritize physical products?"

*Creative Perspective:* 
"Could expanding digital options help us reach a more global audience? Are there emerging trends that we could leverage in our strategy?"

[end sys2]

[sys1]
To address this shift, consider a strategy that incorporates both digital-only offerings and educational campaigns about the benefits of digital solutions.
Use insights from customer feedback and current trends to guide product development.
Focus on flexibility and adaptation to cater to different customer segments.
[end sys1]


Malfoozaat (writings) is a book of Ahmad Radha Khaan (d.1340/1921) who was the founder of the Indian subcontinent sect known as Bareilwi’s. However this word has been misconstrued and translated as Ahlus- Sunnah Wal-Jamaah which is highly erroneous. The Bareilwee’s however do not like to use this term rather they use terms, which are synonymous with soofee terminology. For example they will attribute themselves to one of the soofee tareeqah like, Qaadiree or Naqshbandee and so on. In essence they are bareilwees, which is best understood to be a subsect of soofism and it is related to the more vast classification of soofism by the tareeqahs.

The western Soofee sympathisers and propagators in the west like Hishaam Kabbanee, Nuh Ha Meem Keller, Hamza Yusuf Hanson, Abdul-Hakim Muraad, Gibril Fouad Haddaad and others all promote and endorse Ahmad Radha Khaan and his works, they defend him, revere him and promote him in whatever form possible, sometimes directly and most directly when answering questions. We will mention some statements from this book, which will highlight some defective and corrupt beliefs of the bareilwis. Some of these examples will clearly show some of the shirk of the bareilwis which propagate and secondly it will shed some light on the beliefs of bareilwi church father, Ahmad Radha khaan.

(1) Ahmad Radha Khaan was asked are their muslims amongst jinns and angels. He replied,

“An angel became muslim and she would often come to visit me. One day she did not come so I questioned her, she replied, “One of my close friends died in Hindustaan (Hindh-Early day India) so I went there and on the way I saw Iblees praying the salah.”

(Malfoozaat (1/29).

(2) Someone asked Ahmad Radha Khaan concerning the drowning of Junaid Baghdaadee when he said ‘Yaa Allaah’ (Oh Allaah). Ahmad Radha Khaan replies, “It was the river of Hadeeqah where Sayyidee Junaid Baghdadee was travelling and he started to walk on the water as he did on the land. Another man who was behind him who also needed to get across the river but there was no boat at the time. He saw Junaid walking across the water so he asked, “How may I cross” so Junaid said, “Say Yaa Junaid Yaa Junaid (Oh Junaid Oh Junaid). So the man did as he was told and he started to walk on the water as he did on land. When he reached the middle, The accursed Shaytaan put whisperings in his heart that Junaid is saying Yaa Allaah and he said to me to say Yaa Junaid. So I also started saying Yaa Allaah, and immediately he fell into the water??? he said, “Oh Junaid im going (to die).” So Junaid said, “Say Yaa Junaid Yaa Junaid.” I started to say it again and eventually i crossed the river.” when they were both across the man behind said to Junaid, “Why is it that when you say ‘Yaa Allaah’ you walk and do not drown and when I say ‘Yaa Allaah’ I drown.” Junaid said,

“Oh childish one, you have not even reached Junaid yet and you want to reach Allaah.”

(Malfoozaat (1/131).

This is the belief of the Bareilwi soofees that The accursed Shaytaan put whisperings in his heart to say Yaa Allaah and you have clearly read that the soofees call the people to their worship as did Junaid here.

(3) Ahmad Radha Khaan writes,

“There were Two walee’s and they lived either side of a wide river, one day one of them made rice pudding and told his servant to take it to his friend. The servant replied “Master, how can I, there is a river in the way, how will I get across, I have no sailing equipment” the man replied “go to the river and say to it “I have come from a man who has not slept with his wife”. The servant was amazed as the walee had children nonetheless he thought it was important to follow what the walee had said. He did as he was instructed and immediately a path formed between the river, he walked across and gave it to the other walee who ate the rice pudding and said “Give my salaam to your Master” the servant replied “I can only do that when I get across the river” The walee replied say to the river “I have come from the one who has not eaten for 30 years” the servant was amazed as the walee (Supposed Pious man) had just eaten in front of him, he got to the river and did as he was told and another path was formed between the river gave him way and he walked across.”

(Malfoozaat (1/131-132).

(4) Ahmad Radha Khaan writes,

“Our peer (holy men) can be present in every place in 10,000 places in 10,000 cities at one time” and he gives an example, “it was possible for Sayyidee Fathe Muhammad Quddus to be present in 10 different gatherings at once.”

Then Ahmad Radha gives an evidence for this which was, “Look at Krishan Kehnayyah, he was a disbeliever and he would also be present in a number of places at once.”

(Malfoozaat (1/141-142).

Ao’odhoobillah, look at this in order to substantiate his aqeedah of shirk he gives the example of the hindu mushrik kaafir god. Furthermore we thought the soofees bareilwis held the beliefs that Allaah was incarnate (hulool) and present everywhere (Wahdatul-Wajood-Unity of existence) we did not know they held the same corruptive and false belief for their holy men.

(5) Ahmad Radha Khaan says,

“The earth and heavens cannot remain in existence if it were not for the presence of a Ghauth.”

(Malfoozaat (1/142).

A gauth is a person who (according to the soofee bareilwis) has been given special rights and authority by Allaah to look after the affairs of the creation. This is clear Shirk in the Lordship of Allaah by the Soofee Bareilwis as even the Mushrikeen of Makkah did not hold this belief.

Furthermore we ask the bareilwis soofees a question, that if this is the case then we would like to know the name of the gauth of this time and the names of the previous ones who kept the earth in existence.

In Indian peninsula and else where, it is quite common to invoke a dead person for example like yaa Khwaja, yaa Ali, etc etc, for situations when they need help.

So here is a list of queries that such a person should be asked:

1.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear from a long distance?

For eg. people can invoke Khwaja Ajmeri from Pakistan, India, Bangladesh, Thailand, Malaysia, USA, Canada, etc. from all over the world.

Can he, i.e., Khwaja Ajmeri, can hear them from such a long distance.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

2.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear simultaneously from many people at the same time (Multitasking)?

For eg. many people may invoke Khwaja Ajmeri from all over the world at the same time.

Can he, i.e., Khwaja Ajmeri, can hear them at the same time or a queue is required.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

3.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, understand all the different languages?

Because there are many different languages and dialects throughout the world.

A Tamil will invoke or call upon in tamil language.

A Srilankan will invoke or call upon in sinhalese language.

A Britisher will invoke or call upon in english language.

A French will invoke or call upon in french language.

A Chinese will invoke or call upon in chinese language.

An Indonesian will invoke or call upon in indonesian language.

An Arab will invoke or call upon in arabic language.

A Japanese will invoke or call upon in japanese language.

Sometimes it also happens that the person (for e.g., Khawaja Ajmeri) whom people are calling upon or invoking, died as an illiterate. So is it that, after his death, can he understands all the different languages and dialects?

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

4.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, can hear a dumb person or can he hear a person who is invoking him or calling upon him in his heart?

“And Allah is Knowing of that within the breasts.” 3.154

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

5.

Whether the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break? Or he (for e.g., Khwaja Ajmeri) is ever awake and doesn’t require a rest?

As we know very well that Allah (Subhanahu wataala) never requires a sleep or rest as follows:

“Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps.” – 2.255

If the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break then we must have a time table so as to when we should call or invoke him so that he may not get disturbed or the call should not get unheard.

For instance, the person may be calling or invoking YA KHWAJA al madad, but KHWAJA might be having a nap, so no help for the poor caller.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

6.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, solve all the problems of the people?

If that is the case, then what is the use of Allah (nauzbillah)? Or else if the person (for e.g., Khawaja Ajmeri) has a limitations, then in such a case, we must have a list of things that the person (for e.g., Khawaja Ajmeri), can resolve and what he cannot.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

7.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, cause harm to the people or his duty is just to lend a safe hand for the people in trouble?

Has anyone heard that KHWAJA AJMERI causes people to be in trouble?

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

8.

Who causes the people to be in trouble? Is it the person (for e.g., Khwaja Ajmeri), dead or alive, or Allah (Subhanahu Wataala)?

If Allah (Subhanahu Wataala) causes the people to be in trouble and the person, dead or alive, he delivers people from their miseries then, naudhubillah, Allah (Subhanahu Wataala) would be considered as an oppressor whereas the person, dead or alive, would be considered as a helper.

“And if Allah afflicts you with any harm, then none can remove it except Him; and if He wanted good for you, then none can turn away His grace, He brings it to whom He wishes of His servants. And He is the Forgiver, the Merciful.” – 10.107

9.

If Allah (Subhanahu Wataala) is adamant on causing harm and the person, dead or alive, is adamant on relieving the caller, then who will win?

Allah says: “Indeed your Lord is the Doer of what He wills” [Sûrah Hûd: 107] and “(He is the) Doer of what He wills.” [Sûrah al-Burûj: 16]

10.

If someone dies, then to whom shall we call upon or invoke for salvation for that dead person?

So if you can call upon Allah (Subhanahu Wataala) after the death of any person then why not call upon Him alone when you are alive for other benefits.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

that the Religion is what came from Allaah, the Blessed and Most High. It is not something left to the intellect and opinions of men. Knowledge it is what comes from Allaah and His Messenger, so do not follow anything based upon your desires and so deviate away from the Religion and leave Islaam. There will be no excuse for you since Allaah’s Messenger explained the Sunnah to his Ummah and made it clear to his Companions and they are the Jamaa’ah, and they are the Main Body (as-Sawaad ul-A’dham), and the Main Body is the truth and its followers.[1]

So he who contradicts the Companions of Allaah’s Messenger sallallahu alaihiwasallam in any of the affairs of the Religion, then he has fallen into disbelief.[2]

“Stick to the main body (as-Sawaadul – a’dham), so a man said, “What is the ‘Main Body’? So Abu Umaamah said,’This Ayah(54) in Soorah an-Noor:
“But if you turn away,he Muhammad is oniy responsible for the duty placed on him and you for that placed on you.”

Ibn Mas’ood, radiallahu ‘anhu, said,

“The Jamaa’ah is what conforms to the truth, even if you are alone.”

” Reported by Ibn’Asaakir in Taareekh Dimashq with a saheeh isnaad as pointed out by Shaikh al-Albaanee in al-Mishkaat (1/61).

2. Allaah, the Most High, did not only warn against opposing His Messenger sallallahu alaihiwasallam, but also warned against the following of any way other than that of the first Believers: the Companions, radiallaahu ‘anhum, amongst whom the Qur’aan was sent down and who learned directly from the Messenger sallallahu alaihiwasallam. Allaah, the Most High says:

If anyone contends with the Messenger even after guidance has been plainly conveyed to him and follows a path other than that of the Believers (i.e. the Companions), We shall leave him in the path he has chosen and land him in Hell. What an evil refuge!

(Surah an-Nisaa’ (4):115)

So he who totally abondons their way and instead follows the way of the devils, like the extreme Raafidess, Baatinees and the extreme Soofees who worship others besides Allaah, then he has left the religion.

Many of those who have clenched on to the “Poem of Scarf” by Busairi with their molar teeth, are those who claim to be the blind followers of Imam Aboo Hanifah (Rahimahullah), ascribing themselves to the Deobandi and Barelvi sects.

I won’t be speaking about Barelviyyah because we know their clear cut deviation from the Path of Ahl us Sunnah. But I will be speaking about Deobandiyyah who opposes follower of Barelviyyah and accuse them of doing Shirk while they (Deobandis) themselves are promoting Shirk and Kufr.

The founder of Jamaat ut Tabligh, Maulana Muhammed Ilyas, stated in his parting advice to Maulana Yusuf, his successor at the time of his death:

“Ulema should read the Qasidah Burdah and the Shiyaamul Habeeb with respect and honor, otherwise without respect and longing, it will be of no use. From reading the Qasidah Burdah attachment with Rasoolullah (Sallallahu alaihi wasallam) is established.”

[Refer to the forward of Qasidah Burdah published by Kanaqah e Zakariyya, Jamaad ul Oola 1415/ october 1995, Lenasia, South Africa.]

I say, rather than an Individual establishing an attachment with Rasoolullah (sallallahu alaihi wasallam), he or she is indeed forging an attachment with shirk and promoting none other than the founder of Jamaat ut Tabligh.

The hidden agenda of Jamaat ut Tabligh is evident to Ahlus Sunnah wal Jamaah, which is to revive sufism, seizing the Innocent people from following the Sunnah, steering them towards following them the teachings of the Great Sufi, Maulan Ilyas; its founder and the reviver of Sufism through his bigoted sect Jamaat ut Tabligh.

In reality, Jamaat ut Tabligh is reviving and promoting the Dawahs of Sufis, even on their death beds.

A sincere advice to those who allow music and its instruments -in the name of Islaam.

1. The first of these is from the best of all the past and present scholars, the Prophet (ȘallaAllaahu ‘alayhi wasallam). As narrated by Aboo Umaamah al-Baahilee (radhiyallaahu ‘anhu):

“Do not indulge in selling the qaynaat [female servants specialized for singing to their masters], and do not buy them, and do not teach them to sing, and there is no good in trading in them, and their worth is haraam. And in the likes of this, was revealed this verse : ‘And of mankind is he who purchases lahhwal-hadeeth [idle talks] to mislead (men) from the Path of Allâh without knowledge.’ to the end of the verse.”

I (Shaikh al-Albaanee) think that at this point you have seen clearly that this verse is an explicit proof against music. So let those who claim that there is no prohibition of it in the Qur’aan take heed.

“Indeed, there will be in my Ummah such people who will make permissible for themselves fornication, silk, wine and musical instruments….”

[Narrated by Imaam al-Bukhaari in his Saheeh, Aboo Daawood in his Sunan]

Al-Haafidh Ibn Hajar al-‘Asqalaani said:

‘And in this hadeeth is a severe warning for the one who deceives by [and] makes permissible that which is impermissible by changing its name..’

[Fath-ul Baaree.]

Imaam Al-Albaanee said : ‘In his statement : make permissible’ it is a clear proof that the four things mentioned are not halaal (permissible) in the legislation: and amongst them is : musical instruments.’

“Indeed a people from among my nation will consume wine; and will call it by other than its name [they will change the name of it], while singers and musical instruments are played over their heads: Allah will cause the earth to swallow them and change them into monkeys and swines.”

[Narrated by Ibn Maajah, and Ibnul Qayyim said it is authentic in two different places in his book Ighaathatul-luhfaan : 1/347 & 361. And it is in Șaheeh at-Targheeb wa tarheeb : 2378.]

“Two voices are cursed in this world and the hereafter; Music at the time of happiness and wailing at the time of calamity.”

[Narrated by Al-Bazzaar in his Musnad: 1/377, Kashful astaar-795, and Adh-Dhiyaa al Maqdisee in al- Ahadeeth al-Mukhtaara: 6/188/2200&2201. Al-Bazzaar said : We don’t know it from Anas except from this chain.’ I say: ‘Its chain is good, rather it is authentic with what follows: And it has been followed by the narration of ‘Isa ibn Tamhan from Anas as narrated by Ibn Simaak. So the hadeeth is authentic, and all Perfect praise is for Allaah. And it is emphasized in its strength of Authenticity by the following hadeeth [hadeeth no.5] ]

“Surely I do not prohibit crying ; but verily I have prohibited two asinine and evil voices: a voice at the time of happiness; play, leisure and music, and voices at the time of a calamity; slapping of the faces, and tearing of clothes and wailing.”

[Sunan at-Tirmidhee and he said : It is a good hadeeth. Al-Haakim : 4/40, Al-Bayhaqee: 4/69]

Imaam Ibn Taymiyyah (rahimahullaah) said :

‘This hadeeth is from the best of what is proof on the impermissibility of singing, as in the wording of the one narrated by Jaabir : ‘voice at the time of happiness: play, vain talk and the instruments of shaytaan.’ Thus he prohibited the sounds which are carried out at the times of enjoyment just as he prohibited the sounds made at the time of a calamity, and the sounds made at the time of joy are the sounds of music.’

“Allaah has prohibited on me – or prohibited- alcohol, and gambling, and the drum, and every intoxicant is haraam.”

This has been narrated from Ibn ‘Abbaas Qays ibn Habtaar, and it has been narrated from him [Qays] in two routes:
The first one: From ‘Alee ibn Badheema who said Qays ibn Habtaar narrated to me… [Aboo Daawood : 3696, al-Bayhaqee: 10/221, Musnad Imaam Ahmad : 1/274]
The other one: From ‘Abdulkareem ibn al-Jazariyy from Qays ibn Habtaar with the wording:

“Indeed Allaah has prohibited on you : alcohol, and gambling, and the drum.’ And then he said : ‘and every intoxicant is haraam.”

[Al-Bayhaqee: 10/213-221, Musnad Imaam Ahmad: 1/289. And this chain is authentic. And also shaykh Ahmad Shaakir authenticated it in his notes on the Musnad of Imaam Ahmad in two different places: 4/158 & 218.]

“In this Ummah there will be [people who will be] sunk into the earth, deformed, and upon whom stones will rain from the skies.” It was said: ‘And when will that be?’ He replied: “When singing girls and instruments of music will appear (become prevalent), and alcohol will be drunk.”

[ Narrated by Tirmidhee in the book of Fitan: 2213 , Ibn Abi ad Dunya in Dhamm al-Malaahi.]

8. And it has come in one route as mursal, and in another route as connected – and this is more authentic of the two- from Abul-‘Abbaas al-Hamdaani from ‘Ammaara ibn Raashid, from al-Ghaazee ibn Rab’eea , raised to the Messenger of Allaah (Șallallaahu ‘alayhi wasallam) :

“There will be a people who will be deformed -into monkeys and swines- while they are reclining on their couches. Because of their consuming of alcohol and their using of the lute [instruments] and singing girls.”

9. And it is strengthened more by the corroborating narrations regarding the fitan [trials to appear at the end of times] , and from these is the hadeeth :

“A group among this Nation will spend a night in drinking and eating, and entertainment and play; and by the time morning reaches them they will be turned into swine and monkeys, and they will be ceased by a rain of stones, and splitting of the earth to swallow them.

Thus the people will say : ‘Last night the clan of so-and-so was swallowed by the earth,’ and they will also say: ‘In the night the house of so-and-so individually was swallowed into the earth.’ And indeed stones from the skies will descend upon them -on a certain tribe and those around them- just as they descended on the people of Loot ;

And a [violent]dry wind which destroyed the people of ‘Aad will be sent to a tribe and those around them : [All of this] because of their drinking of alcohol, and wearing of silk [by men], and entertaining female singers, and consuming of ribaa [usury], and cutting of the ties of kinship.”

[Al-Haakim: 4/515, Al-Bayhaqee in Shu’b al-Eeman: 5/16, Ahmad: 5/329, Al-Asbahaanee in At-Targheeb: 1/498-499, Abu Nu’aym in al-Hilyah: 6/295. It was authenticated by Al-Haakim and Ad-Dhahabee agreed with him, although it has something to look into; check Șaheeha: 1604. ]

[Imaam Al-Albaanee continues to say] : ‘Yes, and at this point [this narration] becomes authentic without any doubt –due to these corroborating evidences.’

Upto where he said:

10.‘And there is another narration like this from Anas (radhiyallaahu anhu) who said: ‘The Messenger of Allaah (Șallallaahu ‘alayhi wasallam) said:

“When my nation make permissible six things, then for them is destruction :
‘When cursing each other [increases] becomes apparent between them, and drinking of intoxicants, and wearing of silk [by men], and employment of singers, and when the men resort to be sufficed by men, and the women by women [i.e. when they take on homosexuality.”

[At-Tabaraanee in Mu’jam al-Waseet (1/59/1060 by my enumeration), and al-Bayhaqee in Shu’b: 5/377- 378 through two routes from him of which Bayhaqee used to strengthen [the authenticity] by them.]

The poet Busairi is swearing and taking an oath by the moon, whereas the Messenger of Allah (sallallahu alaihi wa sallam) said: whoever swears by other than Allah has indeed disbelieved or committed the act of Shirk [associating partners with Allah].

This is an authentic hadith reported by Imam Ahmed in his Musnad.

In chapter three, Busairi writes,

If his miracles were proportionate (according) to his rank, in greatness,

Then his name would have, when called out, brought decaying bones back to life.

Refutation:

The meaning of the aforementioned two lines of the poetry is the following:

If the miracles of the Messenger of Allah (sallallahu alaihi wasallam) were ordained proportionately according to his rank in greatness, the dead would have become decayed would have arise and come back to life with the remembrance of the name of the Messenger of Allah (sallallahu alaihi wasallam).

Of course, this does not happen. Therefore, [according to Busairi] Allah, the Most High did not grant the Messenger of Allah (Sallallahu alaihi wasallam) his right from the Miracles. It is as though Busairi is objecting to Allah, the Most High, because Allah, the Most High, did not grant and give the Messenger of Allah (Sallallahu alaihi wasallam) this right!!

This is a Lie and fabrication upon Allah, the Most High, because Allah, the Most High, has indeed granted every single Prophet proportional miracles for him.

For example, Allah had bestowed and granted upon Isa (alaihissalam) the miracle of healing the one who was blind, and the leper, and bringing the dead alive [by Allah’s permission], and He, the Most High, also granted and bestowed upon our leader Muhammed (sallallahu alaihi wasallam) by giving him the miracle of the Noble Quran, increasing the little food and water he had, and the splitting of moon etc.

In conclusion, what is strange is that some people believe this poem has been called and named the “poem of the scarf” and “the poem of healing”, because the poet Busairi- as they claim – became sick, the he saw the Messenger of Allah (sallallahu alaihi wasallam), who gave Busairi a long outer garment open in front with wide sleeves [like a robe]. Busairi wore this garment and was relieved from his sickness. This is indeed a lie and fabrication from these people in order to elevate the significance and importance of the poem. How can the Messenger of Allah (sallallahu alaihi wasallam) be pleased with these types of words that contradict and opposes the Quran, the guidance of the Messenger of Allah (sallallahu alaihi wasallm) and in which there is explicit polytheism?

It is known that a Man came to Messenger of Allah (Sallallahu alaihi wasallam) and said to him: whatever Allah wishes and you wish, so the Messenger of Allah (sallallahu alaihi wasallam) responded to him by saying: Have you taken me as a partner with Allah! Say whatever Allah wishes alone.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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