In his document, “The Burning Meteor Against the New Renegade Party,” Shaykh Nizar bin Hashim Al-Abbas gives a strong, scholarly warning against a specific group he calls a straying and biased faction (the “new hizb“).

Throughout the text, he directs his warnings at these specific people and groups, keeping strictly to his exact points:

• Kantush: He is the main person being addressed. Shaykh Nizar accuses him of causing trouble (fitan), using tricks, ignoring the truth, and defending lies.
• Shakib Al-Adani: He is described as a blind follower. The Shaykh states the group used him as a shield and sacrificed him in a very detailed issue about Allah’s Beautiful Names.
• Arafat and Badakhun: They are named directly as active and key members of this group.
• Shaykh Dr. Al-Bukhari: He is criticized for supporting and watching over the group. Shaykh Nizar points out that he chose to stay silent about their mistakes instead of correcting them.
• The “New Party” (Al-Hizb Al-Jadid): This refers to all the followers. The author accuses them of blind loyalty (asabiyyah), lying, and acting like past straying groups, specifically the Haddadiyyah.

🎙The Noble Shaykh Nizār ibn Hāshim al-ʿAbbās — May Allah preserve and protect him — said:

“In the name of Allah, the Most Merciful, the Bestower of Mercy.

O Kantūsh, Shakīb, ʿArafāt, Bādakhun, and every member of the new ḥizb (party) — and Dr. al-Bukhārī, who backs you and watches over you, who sees the evil of your deeds and your oppositions, and keeps silent — about you, and in the face of every knowledge-based demand…

Take it from me — and from every truthful Salafī who seeks the Face of Allāh in aiding the truth and its people — take these brief points:

1. Allāh alone, the All-Strong, the Most Great, granted Nizār and his Salafī brothers success: they made plain your deviation and your oppositions in the affairs of Yemen, Sudan, and other issues besides, along with your notorious, well-attested, and dangerous lies. They advised you; you did not respond, you did not retract, and you persisted in what you are upon. We refuted you with crushing arguments and proofs that laid you bare. And you met all of this with the methods of the people of innovation, desires, misguidance, and ignorance. You acted as a deviant ḥizb, and set about the following:

2. Dr. al-Bukhārī has fallen silent and evaded confrontation. He has kept silent about your deviations — all the while seeing you and watching over you.

3. Then you displayed the worst of blameworthy partisanship (ʿaṣabiyyah) towards your shaykh, al-Bukhārī, defending him with falsehood in order to defend yourselves with falsehood — for you are one single ḥizb. When Allāh — Majestic and Exalted is He — exposed your corruption in His earth, and the free, fair-minded, and intelligent Salafīs came to know that you had gathered upon misguidance and deviation, you took the method of the people of innovation and misguidance, past and present — and the method of the Ḥaddādiyyah in particular, for among you are Ḥaddādīs and infiltrators.

4. So you set about, striving your utmost, tracking Nizār and his brothers in everything they said and everything they wrote, digging for their errors and slips — from which no Salafī is safe except those whom Allāh protects. You reminded me of what the Kuwaiti Iḥyāʾ al-Turāth society and its leader, ʿAbd al-Raḥmān ʿAbd al-Khāliq, once did. Our shaykh, al-ʿAllāmah, the Imām Rabīʿ, advised them: he made plain their errors, their dangerous deviations, their immersion in deviant politics, and their clashing with their rulers; he demolished their doubts and refuted them with knowledge and proof. Allāh gave him victory over them, and they were defeated and humbled, and their realities were laid bare before all the Salafīs. Instead of admitting their errors and returning to Allāh, the Most Great, with truthfulness and humility, they took — O Kantūsh and those with you — the very same method as yours: they laboured to comb through the Shaykh’s books. So did the enemy of the Salafīs, al-Maʾribī — some of those who returned from his ḥizb long ago remain affected by some of his corrupt principles: the rejection of the truth and enmity towards its people — and so did the Ḥaddādiyyah.

So our shaykh and father, Rabīʿ (may Allāh’s mercy be upon him), rose to refute and pursue them in his superb book, Bayān Fasād al-Miʿyār: Ḥiwār maʿa Ḥizbī Mutasattir (“A Clarification of the Corruption of ‘The Criterion’: A Dialogue with a Concealed Ḥizbī”). With knowledge and precision he pursued his concealed ḥizbī pursuer, and brought out against him many times over what the man had taken against the Shaykh in errors of printing or writing. He said (may Allāh have mercy upon him), as on pp. 24–25:

“I have never claimed infallibility or perfection in any of my scholarly works, nor in anything else — and no person of knowledge and reason has ever claimed it. A scholar may fall into many errors and oppositions to the Book and the Sunnah, to say nothing of errors of language and spelling.

He may search for a ḥadīth, or for a man’s biography, in the sources where it ought to be found, and not come upon it, and be excused. He may be an imām in one of the disciplines and still stumble within it. Sībawayh was an imām in the language, yet Ibn Taymiyyah corrected eighty errors of his. How many a jurist has his errors! How many a ḥadīth scholar and exegete have their many errors! None of these errors harm the men who made them, nor lower their standing — for nothing lowers a man’s standing except committing major sins, plunging into innovations, or enmity towards Ahl al-Sunnah. This is the methodology of Ahl al-Sunnah wa al-Jamāʿah. As for the people of innovation — and the spiteful among them above all — then in their eagerness to bring down Ahl al-Sunnah they rejoice at slips of this kind, from which no one is safe, imagining that they have seized what they dream of and long for: revenge for their masters, who departed from the methodology of Ahl al-Sunnah in ʿaqīdah and Sharīʿah, deliberately, in much of what they abandoned. Whenever they seize upon some harmless lapse, they set it in the ranks of the greatest innovations and paint it in the colours of the destructive, deadly sins…”

How this night resembles the one before it (mā ashbaha al-laylata bi-l-bāriḥah), O Kantūsh, man of fitan! As for the criticisms our shaykh (may Allāh have mercy upon him) found levelled against him in which the right lay with his enemy — the enemy of the truth and of the Salafīs — then out of his veneration of the truth, his fear of his Lord, and his taqwā, he would return to the truth and seek his Lord’s forgiveness, with full courage and manliness. So have the greatest scholars of this Ummah proceeded, past and present.

Every people has its heir, O Kantūsh — and the people of innovation and misguidance are your example: in their footsteps you hasten, and their way you bring back to life. So you have come with an innovated, newly-invented method:

5. Whenever we expose your errors, you set about with your scheming (makr) to search out our errors and dig them up. You meet the voice of truth and sincere advice with this foul method. You do not turn back from your errors, nor return to any truth. You do not venerate the truth. You do not fear Allāh, the Truth, who sees you — who sees all your evil and your wickedness. As though, in repelling the truth and showing enmity to its people, you are saying: just as we have errors, so do you!!

And when you err, and your errors are pointed out, you do not turn back from them with the clear retraction the Sharīʿah demands. So it was with you, Kantūsh, over the issue of public advice to the rulers: you opposed a matter as clear as the sun, and set about building a case for it out of ignorance and falsehood, toying with the minds of those who blindly follow you — as I shall make plain, if Allāh wills, in a refutation of you in which I lay bare your ignorance, your lying, and your trickery, like any games-playing politician manoeuvring around the established foundations.

Is this the religion of Allāh? Is this Salafiyyah?! And by all of this, Kantūsh, what you intend is:

6. To bring down the banner of truth and silence its voice; to terrorise the Salafīs, to intimidate them, and to bring them down; to turn people away from them and drown them out — and to defend yourselves with falsehood and desire. You forget that the One who raises and lowers, who aids and who forsakes, whose censure is disgrace and whose praise is honour — He is Allāh, the Most Great, who hears and sees, and from whom nothing whatsoever is hidden. You, O Kantūsh, you evil man, are just as Allāh said in His Book:

﴿يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ﴾

[ التوبة: 32]

“They wish to extinguish the light of Allāh with their mouths, but Allāh refuses except to perfect His light, even though the disbelievers detest it.”

So the people of truth — the truthful ones, who proceed upon the Salafī foundations and fixed principles — are, by Allāh’s might and power, harmed neither by those who oppose them nor by those who forsake them, until the command of Allāh comes while they remain upon that: manifest and aided.

7. So perish in your rage, Kantūsh — you and your ḥizb — and hold on to what mouthpieces you have left. We — by Allāh’s might, His grace, and His power — are pressing on in exposing you and restraining you. And with every favour Allāh has bestowed upon us, we shall guard this Salafiyyah, white and pure. You will gain nothing against it or its people except what makes you die of grief, regret, and loss.

I await the results of your research — your toil, and your futile hunt through my statements and writings. You will find from me, if Allāh wills — and by His power alone — only what crushes you, exposes your ignorance and your flaws, and increases your rage. As for my errors that are genuine errors — where I went against the truth and what is correct, striving but not granted success — I shall rejoice over them with every joy, so that I may return to what earns Allāh’s pleasure for me: the truth and what is correct. And I shall thank my Generous Lord abundantly, for He pressed you into service — with your wickedness and your ignorance — and appointed you for my sake and my victory. So there applies to you, Kantūsh, and to those with you, the saying of the Prophet ﷺ:

“Verily, Allāh aids this religion by means of the wicked man.”

Finally: O Kantūsh, O ʿArafāt, and the new ḥizb — why have you sacrificed poor Shakīb al-ʿAdanī, shielding yourselves behind him, thrusting him into a precise matter of knowledge concerning Allāh’s Most Beautiful Names, when he is good for nothing but blindly following you, defending you with falsehood, and championing his rebellious Transitional ḥizb? In that, he is the brilliant yes-man (immaʿah)! You sold him for a low price and flung him into Dayr al-Jamājim,¹ as you did with al-Mashhadānī, the Iraqi. And you shall see — by Allāh’s might and power — what will grieve you, and lay bare your ignorance and your misguidance.

¹ Dayr al-Jamājim: A site near Kūfah where al-Ḥajjāj ibn Yūsuf annihilated the army of Ibn al-Ashʿath in 83 AH. Proverbial for a slaughter into which a man is flung to perish in someone else’s war. — Translator