Bukhari

Hadith Commentary:
So, in this chain, there are two points that differ from the previous chain: firstly, the presence of ‘Umar ibn Hakam as an intermediary between Sa‘id and Abu Hurairah radi Allahu anhu; secondly, the narration of the hadith in a mawquf (stopped) form.

Subhan Allah, how excellent is the example given by the Messenger of Allah sallallahu alayhi wa sallam.

When a person attains authority and leadership, he experiences great pleasure, earns a lot of wealth, and enjoys luxuries. However, he should understand that this is not something everlasting; one day it will be taken away, and all the enjoyment he experienced will become bitter, and in comparison to the grief he will feel when leadership and authority are lost, this happiness is nothing.

A wise person should never choose an action whose end result is grief, merely for the sake of a little pleasure.

A wise person only does that which contains no trace of grief or pain, but is pure pleasure—even if that pleasure is small in quantity, it is far better than that pleasure after which one must endure grief.

La hawla wa la quwwata illa billah.

In reality, leadership and kingship over the world is a severe torment.

That is why intelligent elders have always fled from it.

Imam Abu Hanifah rahimahullah was beaten, remained in prison, but did not accept authority.

In another hadith, it is stated: Whoever is appointed as a judge (qadi), it is as if he has been slaughtered without a knife.

Hadith Commentary:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) has given the best example of the pleasure and sweetness of a governmental position: when a person attains a governmental office, he feels great pleasure and enjoys it immensely. This is its beginning, just like a nursing woman. But this is not something that remains forever; one day it will be taken away, and all the enjoyment he experienced will turn bitter. The grief and distress of losing authority will be so great that the initial happiness will hold no significance in comparison. An intelligent person should not choose something for a fleeting pleasure if its outcome is grief. The Messenger of Allah (sallallahu alayhi wa sallam) described this outcome with the words, "the weaning is bitter."

2.
The statements of the Messenger of Allah (sallallahu alayhi wa sallam) had such an effect on the noble Companions (radi Allahu anhum ajma'in) that many of them would flee from governmental positions. Thus, it is mentioned in the hadith that Uthman (radi Allahu ta'ala anhu), during his caliphate, wished to appoint Abdullah ibn Umar (radi Allahu ta'ala anhu) as a judge, but he refused and was not willing in any way (Jami' al-Tirmidhi, al-Ahkam, Hadith 1322).

In this hadith, government is likened to a woman, specifically a nursing (woman), who is pleasing to the child. He loves her, but when that same woman weans him off milk, then he begins to dislike her. He kicks and screams. This is exactly the state of government and the ruler: as long as he remains in power, he is intoxicated with the authority of governance and considers himself the most fortunate person. In fact, he indulges in many pleasures, but when the government is taken away from him, his eyes are opened. He keeps remembering the power he once had. Then he laments and wails, and when he is called to account for his period of rule, he begins to hate government and considers himself the most unfortunate person. And if a person of authority remains a ruler until his death, then his condition in the Hereafter is even worse—except for whom my Lord has mercy (illa ma rahima rabbi). There is also an indication of this in the hadith. The statement of Umar radi Allahu anhu, that unparalleled just ruler, is: "I wish that I could be released from the reckoning of my period of rule without anything (reward or punishment) being taken or given." This is an expression of that very reality; otherwise, the praise of his caliphate was itself foretold by the Messenger of Allah sallallahu alayhi wa sallam. Radi Allahu anhu wa ardahu.

Takhrij:
«أخرجه البخاري، الأحكام، باب ما يكره من الحرص علي الإمارة، حديث:7148.»©Explanation:
➊ In this hadith, attention is drawn towards avoiding and abstaining from leadership and authority, because in another hadith it is stated that governance and leadership are a cause for blame in this world, and removal from it brings regret and remorse, while in the Hereafter it is a cause of punishment.

➋ When a person sits on the seat of authority, he receives honor and respect, wealth and riches come into his hands, the public becomes subordinate to him, his command prevails over them, and he enjoys pomp and grandeur; in such a situation, it appears very appealing.

But when accountability for corruption and excesses begins even in this world, nothing is gained except regret, and the severity of reckoning in the Hereafter will be such that it cannot even be imagined in this world.

In view of this fear, the righteous of the Muslim Ummah have always strived to remain far away from it, to the extent that they endured punishments but clearly refused to accept this position.

In the present era, one of the major reasons for the deterioration of the collective affairs of Muslims is that most of their leaders are those who are seekers, desirous, and hungry for positions; that is why, as soon as they ascend to the seat, they become engrossed in luxury and indulge themselves, forgetting the rights of the people and becoming busy filling their own pockets.

In such a situation, it is the responsibility of the public that, keeping in view the principles of Shariah, they must never select as their leader or head a person who himself is desirous and seeker of leadership and position, because no good can be expected from such a person.