The Fabricated Hadith That Becomes the Testament for the Emergence of Dajjal in the Persona of Mahdi

Dissection of Hadith 19 Paragraph 258-3 from Bihar al-Anwar Volume 36 Chapter 40

Introduction

The fabricated hadith under examination has already been exposed in full in our main article:

🔗 The Fabricated Testament of Prophet Muhammad: The Hadith of the 12 Imams is the Weapon of the Dajjal Being Used Today

We have begun dissecting Hadith 19 from Bihar al-Anwar Volume 36 Chapter 40, paragraph by paragraph, with the first two already analysed in the following dedicated articles:

🧩 Dissection of Hadith 19 Paragraph 258-1 from Bihar al-Anwar Volume 36 Chapter 40
🧩 Dissection of Hadith 19 Paragraph 258-2 from Bihar al-Anwar Volume 36 Chapter 40

From these initial exposures, it is already evident that the entire narrative of Hadith 19 is fabricated, crafted to pave the way for the Dajjal’s appearance under the guise of the Mahdi. But we do not stop there. Truth demands justice, and justice means meticulously scrutinising every strand of this deception without leaving any ambiguity that can be exploited again.

For this reason, we now proceed with the dissection of Paragraph 258-3 — another significant segment which attempts to present a fabricated document in a sacred light, using linguistic structures that mimic the style of the Qur’an. In this instalment, we focus solely on Qur’anic criticism, to expose the falsity hiding behind these pseudo-revelatory phrases.

📄 Page 258, Paragraph 3

Arabic Text:

إِنَّ اللَّهَ يُصِيبُ بِنُورِهِ مَنْ يَشَاءُ، وَاللَّهُ يَهْدِي مَنْ يَشَاءُ، وَاللَّهُ فَعَّالٌ لِمَا يُرِيدُ

Malay Translation:

Indeed, Allah casts His light upon whom He wills. And Allah guides whom He wills. And Allah is All-Powerful to do as He wills.

Qur’anic Analysis

Exhibit 1: Anthropomorphism of Divine Essence in the Phrase “يُصِيبُ بِنُورِهِ”

Paragraph 258-3 begins with a phrase that appears noble and spiritually resonant: “Indeed, Allah casts His light upon whom He wills.” (إِنَّ اللَّهَ يُصِيبُ بِنُورِهِ مَنْ يَشَاءُ). At a glance, it may seem rooted in truth, containing elements of divine light and will — two recurring themes in the discourse of Tawhid and spiritual purification.

However, upon deeper examination from a pure theological perspective, this phrase contains a serious flaw — subtle yet deeply dangerous. It introduces the concept of tashbīh — likening Allah to His creation — by utilising a linguistic structure that diverges from the true meanings found in authentic Qur’anic verses.

The central word in this phrase is "بِنُورِهِ", meaning "with His light". This wording clearly suggests that light (Nūr) exists in a form that can be projected or transferred from Allah to someone — as if it were a separate object external to His Essence, something Allah uses at will. This directly contradicts the divine declaration in Surah an-Nūr, verse 35:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

“Allah is the Light of the heavens and the earth.”

(Surah an-Nūr, 24:35)

This verse does not say that Allah created light, nor that He gives light, but that Allah Himself is Light. In other words, the Nūr referred to in the Qur’an is not a tool or created element that Allah wields, but a declaration of His existential attribute — the source, reason, and foundation of all that exists. Nūr is not a separate object. It is the metaphysical affirmation of divine presence — not a radiant beam sent from afar.

Furthermore, the phrase "يُصِيبُ بِنُورِهِ" employs the verb "يُصِيبُ", which in Qur’anic context is often associated with calamity, affliction, or destructive consequences. One of the clearest examples is found in Surah an-Nisā’ verse 78:

أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ... وَإِن تُصِبْهُمْ حَسَنَةٌۭ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۭ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِكَ

“Wherever you may be, death will overtake you — even if you are in well-fortified towers. And if good befalls them, they say, ‘This is from Allah.’ But if a misfortune befalls them, they say, ‘This is from you (O Muhammad).’ Say, ‘All is from Allah.’”

(Surah an-Nisā’, 4:78)

The verb "يُصِيبُ" carries the meaning of striking, afflicting, or impacting with force. It is not used in verses that describe the loving act of giving guidance or mercy. Its use in “يُصِيبُ بِنُورِهِ” thus implies that Allah is striking someone with light — as if casting or throwing it upon a person in a mystical, involuntary way. This connotation is not only confusing, but also distorts the true concept of divine guidance.

We must also recognise how this phrase shapes a perception that Allah uses Nūr as a tool or weapon — similar to how created beings use objects to strike or illuminate others. This is a dangerous form of anthropomorphism, for it suggests Allah acts through physical means as humans do. In the true doctrine of Tawhid, Allah does not require tools. His will is realised by the command “Kun” — “Be” — not by means of an external instrument. Depicting Nūr as a tool violates the divine attribute of Rubūbiyyah, reducing Allah from the Absolute, Self-Sufficient Lord to a being who depends on objects.

Worse still, the phrase portrays Nūr not as something accessible through knowledge, virtue, or righteous conduct, but as a mystical force arbitrarily cast upon certain people without clear criteria or cause. It promotes the belief that if someone has not received this light, it is because Allah did not "afflict them" with it — not because they failed to seek the truth. This paves the way for elitist ideologies, supporting esoteric sects and Mahdist cults that claim only their members receive a special light denied to the rest of mankind.

In conclusion, the phrase “يُصِيبُ بِنُورِهِ مَنْ يَشَاءُ” is a fabricated statement masquerading as divine scripture. It mimics the sound of the Qur’an but undermines the foundation of Tawhid. It likens Allah to creation through the concept of instrumental action, distorts the nature of Nūr as a divine attribute, and implies that guidance is the product of arbitrary spiritual violence — rather than revelation, deed, and human striving. This phrase does not belong to the language of revelation. It is not the speech of the Lord, but an incantation — a crafted spell by the enemies of divine truth to lend false legitimacy to a batil narrative. And that is the hallmark of the Dajjal.

Exhibit 2: The Misuse of the Phrase “يَهْدِي مَنْ يَشَاءُ” as an Exclusive Claim of Divine Favour by an Elitist Sect

The second phrase in paragraph 258-3 reads: “And Allah guides whom He wills.” (وَاللَّهُ يَهْدِي مَنْ يَشَاءُ،). On the surface, this phrase appears to originate from the Qur’an. In fact, it does appear in several places, such as Surah Ibrahim verse 4 and Surah al-Qasas verse 56. However, the reality that must be understood is this:

This phrase cannot be taken as an absolute statement without considering the entire Qur’anic framework and method for explaining the concept of guidance (hidayah).

This is where the enemies of truth take advantage. They extract short phrases, isolate them from their context, and turn them into weapons to spread an exclusive doctrine that misleads people.

The Qur’an never presents guidance as something dispensed arbitrarily or blindly. It is not a random gift given without cause. In Surah al-Insan verse 3, Allah says:

إِنَّا هَدَيْنَـٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًۭا وَإِمَّا كَفُورًا

“Indeed, We have shown him the way, whether he be grateful or ungrateful.”

(Surah al-Insan, 76:3)

This verse places the burden of choice upon the human being. Allah has laid out and revealed the path clearly. It is then man who chooses whether to accept and walk towards faith, or to reject and walk into disbelief. It is a matter of conscious decision.

Similarly, in Surah Fussilat verse 17, Allah says:

وَأَمَّا ثَمُودُ فَهَدَيْنَـٰهُمْ فَٱسْتَحَبُّوا۟ ٱلْعَمَىٰ عَلَى ٱلْهُدَىٰ فَأَخَذَتْهُمْ صَـٰعِقَةُ ٱلْعَذَابِ ٱلْهُونِ بِمَا كَانُوا۟ يَكْسِبُونَ

“As for the people of Thamud, We gave them guidance, but they preferred blindness over guidance, so the thunderbolt of a humiliating punishment seized them for what they used to earn.”

This is a form of clear and manifest guidance that was still rejected by a group who consciously chose darkness. This proves that guidance is not some mystical force reserved for a chosen few, but an open offering that may be accepted or rejected by anyone based on their intention, effort, sincerity, and acceptance of truth.

However, in this fabricated hadith 258-3, the phrase “يَهْدِي مَنْ يَشَاءُ” is quoted in isolation and used as a final justification, as if to say:

“If you don’t understand this testament, don’t blame us — Allah simply didn’t give you guidance.”

Here lies the grave danger. When this phrase is ripped from its Qur’anic context, it becomes a convenient excuse to justify lies, conceal evidence, and elevate a particular group as a divinely chosen elite — the sole recipients of hidden light and mystical guidance that the ordinary people can never grasp.

This manipulation gives birth to a new theology within the religion — a caste system or spiritual hierarchy, in which only those who allegedly possess “special light” and “exclusive hidayah” are qualified to interpret revelation or receive the secret testament. The general Muslim public, the Companions of the Prophet, and centuries of scholars are said to be unworthy, because they were “not chosen” by Allah.

And so emerges a claim of elitist religiosity, where truth and authority are confined to a handful of so-called “people of wisdom,” “the hidden Ahl al-Bayt,” or “the concealed Imam.” Any form of objection is dismissed using a half-baked slogan:

“Allah guides whom He wills.”

This is no longer the creed of Islam. This is a spiritual virus that has infected many through clever manipulation of God’s words. It erases human responsibility for truth. It destroys the concept of accountability and seeking knowledge. It constructs a religion not on proof and reflection, but on the secrecy of a controlled conspiracy — where only the initiates hold the “truth,” and anyone who disbelieves is deemed rejected by God.

This is not Islam. This is a veiled form of disbelief, wrapped in Qur’anic phrases, designed to create a hidden religious order governed by the tongue of the Dajjal.

In reality, the Qur’an states that Allah guides those who are willing to receive, who seek, who submit, and who strive. In Surah al-‘Ankabūt verse 69, Allah says:

وَٱلَّذِينَ جَـٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ

“As for those who strive in Our cause, We will surely guide them to Our ways. And indeed, Allah is with the doers of good.”

This verse clarifies that guidance follows struggle — after effort, searching, and submission of the heart. Any teaching that closes this door, that says “you can’t understand because you’re not chosen,” is a blatant lie that contradicts the Qur’anic methodology. The phrase “يَهْدِي مَنْ يَشَاءُ” only holds true when understood within the framework of Allah’s justice and mercy, as He knows best who is deserving through their actions — not by bloodline or secret affiliations.

In 258-3, this phrase — when misused outside its context — is not only misinterpreted but weaponised strategically to build false authority in the name of divine will. And when humans use God’s name to defend lies, they are no longer bearers of revelation — they are riders of revelation. In the way it is used here, this phrase becomes a bullet aimed at the intellect and faith of the Ummah — and it is fired from the heart of the Dajjal’s deception.

Exhibit 3: The Phrase “فَعَّالٌ لِمَا يُرِيدُ” Used to Silence the Questioner

The final line of paragraph 258-3 reads: “And Allah does whatever He wills.” (وَاللَّهُ فَعَّالٌ لِمَا يُرِيدُ). At first glance, this phrase appears to be a beautiful declaration of high-level tawhid — affirming Allah’s absolute authority over all things. It is indeed a phrase found in the Qur’an, for example in Surah Hūd verse 107:

خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌۭ لِّمَا يُرِيدُ

“They will abide therein as long as the heavens and the earth endure, except as your Lord wills. Indeed, your Lord is All-Doer of whatever He wills.”

(Surah Hūd, 11:107)

However, in the Qur’an, such phrases are never used in isolation to suppress thought or shut down discussion. They always follow lengthy clarifications — where Allah provides argument, evidence, or wisdom through complete reasoning. The purpose of such verses is to emphasise Allah’s power as being just and full of wisdom, never in contradiction to rational reflection. They are not designed to mute questions or crush intellectual inquiry.

For instance, in Surah Hūd, the phrase follows a detailed account of the conditions of Paradise and Hell, how the people will remain therein, and how all this occurs based on Allah’s knowledge and justice. When Allah concludes by saying, “He does whatever He wills,” the meaning is: after all these realities have been made clear to you, know that His decrees are executed with undeniable wisdom.

But in paragraph 258-3, this phrase is used without any proof, without dialogue, without explanation, and without any context. It is wielded like a club to silence — as if saying: “What is written in this mysterious book should not be questioned, for it is all the will of Allah.” In this form, the phrase is not used to foster understanding, but rather to terminate it. It does not build faith — it suffocates reason.

This is what makes its usage especially dangerous. It diverts the function of Allah’s Word from inviting people to think and reflect, to making them blindly submit to something with no clear origin or validation. Whatever is in that hidden manuscript — even if it contradicts divine revelation — is now perceived as sacred merely because it is cloaked in this authoritative phrase. It ceases to be a declaration of Allah’s power, and becomes a tool to legitimise falsehood under the guise of divine decree.

Throughout the history of deviant ideologies, the phrase “Allah wills what He wills” has been a go-to weapon for esoteric cults, extremist Shia (Ghulāt), and secretive sects. When their beliefs are challenged, they do not respond with evidence — they respond with fatalism. They say:

“You don’t understand because Allah hasn’t chosen you.”
“If Allah didn’t will you to comprehend, who are you to ask?”

At the same time, they claim all truth, revelation, and religious knowledge is in the hands of their group alone. All of this happens because phrases like “فَعَّالٌ لِمَا يُرِيدُ” are ripped from context and abused.

But in Islam, Allah’s will never contradicts His justice and knowledge. Yes, He is the All-Willing — but His will is never unjust. He is All-Powerful — but His power is never arbitrary. He can do anything — but He never acts without wisdom or purpose. Every divine decision comes with knowledge, wisdom, and fairness, as affirmed repeatedly in the Qur’an. So, when this phrase is quoted to justify a supposedly hidden book with unknown authorship — one never taught by the Prophet ﷺ — it is a betrayal of what the phrase truly means.

In conclusion, “فَعَّالٌ لِمَا يُرِيدُ” ceases to function as a Qur’anic affirmation of tawhid when it is stripped from its context and used to defend what cannot be verified. It becomes an instrument of oppression, an excuse to avoid scrutiny, a shield for those who spread lies in the name of God. Its usage in paragraph 258-3 does not exalt the words of Allah — it desecrates them by making them a mask for deceit. And when the speech of the Lord is turned into a weapon to defend falsehood, it is no longer revelation — it is the voice of the Dajjal, veiled in the sacred language of Allah.

Conclusion

Paragraph 258-3 carries no mark of divine revelation. In fact, it is a blatant corruption of both the structure and the spirit of the Qur’an. The three key elements — Nūr, Hidāyah, and Irādah — are strung together in a cunning arrangement that mimics the beauty of divine speech while inverting its meanings entirely.

Light is made into a mystical force, not the attribute of Divine Essence. Guidance is narrowed to a chosen few, not a mercy presented to all mankind. The will of Allah is wielded as a gag order, not a beacon of reflection and understanding. This is not the style of revelation — this is the blueprint of manipulation. The verse was not crafted to bring people to their Rabb — it was built to mislead them from the Straight Path under the camouflage of sacred language.

What we are witnessing here is not simply a theological error. It is a strategy of disguise — a scripted deception designed by riders of revelation so their lies appear holy. Exposing this paragraph is not merely an academic need — it is an obligation to confront the machinery of deception being laid in preparation for the arrival of the most dangerous figure in human history: the Dajjal.

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