English
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) mentioned a tribulation that will afflict this nation until a man finds no refuge from oppression. Then Allah will send a man from my family and household, who will fill the earth with justice and equity as it was filled with oppression and tyranny. The inhabitants of the heavens and the earth will be pleased with him. The sky will not withhold any of its rain, pouring it abundantly, and the earth will not withhold any of its vegetation, bringing it forth, until the living will wish 1 for the dead. He will live in this state for seven, eight, or nine years.
Commentary and footnotes (2)
Note 1
(1) His statement: “the living will wish for the dead” with “dead” in the accusative. Al-Turbishti said: The living are the subject, and the phrase implies an omission, meaning they wish for the life of the dead or that they were alive to see the goodness and safety and share in it. Whoever claims it means “reviving” in the accusative, with the dead as the subject of wishing, is mistaken. (As stated in Al-Mirqat) It is said in Al-Lama’at: The “living” is the verbal noun of “to revive,” in the accusative as the object, with “the dead” as the subject, meaning the dead wish for Allah to revive them. This is an exaggeration and metaphor for the joy of living in that revival. If the narration is authentic, otherwise it is merely a possibility not to be relied upon.
Note 1
(۱) قوله: يتمنى الأحياء الأموات بالنصب قال التوربشتي الله: الأحياء رفع بالفاعلية، وفي الكلام حذف أي يتمنون حياة الأموات أو كونهم أحياء، وإنما يتمنون ليروا ما هم فيه من الخير والأمن ويشاركوهم فيه، ومن زعم فيه = لإحياء بالنصب من باب الإفعال، وفاعل التمني الأموات فقد أحال. كذا في «المرقاة». وقال في «اللمعات». وقيل: الإحياء مصدر من أحيى يحيي، وهو منصوب على المفعولية، والأموات مرفوع على أنه فاعله، أي يتمنى الأموات إحياء الله لهم. وهذا مبالغة وكناية عن وجود السرور عند العيش في الإحياء. وهذا إن صحت الرواية، وإلا فهو مجرد احتمال لا يعبأ به.