Bulugh al-Maram

Takhrij:
[مسلم ، الامارة /19],
[تحفة الاشراف 477/11]
The complete hadith in Sahih Muslim is as follows: Abdur Rahman bin Shumasah narrates that I went to Aisha radi Allahu anha to ask her something. She said: "Which people are you from?" I said: "I am an Egyptian man." She said: "How was your companion (leader) to you in your conflict?" He said: "We did not dislike anything about him. If a man's camel died, he would give him a camel. If a slave died, he would give him a slave. If someone needed expenses, he would provide for him." She said: "What he did regarding my brother Muhammad bin Abi Bakr cannot prevent me from narrating to you the hadith I heard from the Messenger of Allah sallallahu alayhi wa sallam in this very house of mine:
«اللهم من ولي من امر امتي شيئا فشق عليهم فاشقق عليه ومن ولي من امر امتي شيئا فرفق بهم فارفق به» [مسلم/ الامارة 4722]
'O Allah! Whoever is given authority over any affair of my ummah and then makes things difficult for them, then make things difficult for him. And whoever is given authority over any affair of my ummah and then treats them gently, then treat him gently.'"

Benefits:
➊ In this hadith, Muslim kings, ministers, officers, judges, military commanders, esteemed teachers, and anyone with any kind of responsibility are strongly instructed to treat Muslims with gentleness and are forbidden from making things difficult for them or imposing hardship.
The Messenger of Allah sallallahu alayhi wa sallam supplicated against those who impose hardship on his ummah, asking Allah to make things difficult for them, and supplicated in favor of those who are gentle, asking Allah to be gentle with them.

Some Hardships Imposed by Rulers on the Muslim Ummah:
The reality is that at present, Muslim rulers have imposed countless hardships on their subjects. They do not even give their subjects the opportunity to meet them; people come and stand daily, only to return deprived of a meeting. Their applications remain buried in files for months, even years. Officers and clerks are busy with their own chit-chat, and those who come for work are sent back every day with the promise to come tomorrow, leaving them unsuccessful. No matter how much trouble someone is in, the officer is never free from meetings or the bath.
Those in power, instead of facilitating employment for their subjects, create obstacles in every matter. If someone wants to set up an industry or start a business, there is the restriction of a license. To obtain a license, one has to wander from office to office of countless departments and endure the whims of officers. If they manage to start a business, there are various taxes—so oppressive and excessive that either they must lie and hide their real income or pay bribes to escape, and if they do not pay bribes or speak the truth, they remain indebted to the government and wanted by the police, even after giving all their capital in taxes and closing their business. The government is only interested in eating money and strengthening its own power. Robbers, terrorists, murderers, and those who violate honor are given free rein, even if they use the most modern weapons. But for those who want to keep weapons for their own protection, there is the restriction of a license. If they cannot obtain a license, they must be prepared for long imprisonment or even execution just for keeping them at home.
If someone is wronged, his property is seized, and he wants to go to court for justice, the rulers have prepared so many hardships for him that if he is wise, he would rather endure his initial oppression than bear the hardships of the court.
First of all, the court he is going to will decide according to the law of the disbelievers, which is entirely hardship and against nature, instead of Allah's law, which is entirely ease and mercy. Then, in that court, he cannot present his case in his own language because the language of the court is English. For this, it is necessary to hire a lawyer, and if his house has already been looted, where will he get the lawyer's fee?
Then, to obtain justice from the court, he will have to pay money—he will have to buy justice. If he cannot pay the court fee, he is not entitled to justice.
After paying the court fee, the lawyer's fee, and other dues, and submitting the application, now he must wait for when his case will be heard. Sometimes the judge is on summer vacation, sometimes it is a weekly holiday, sometimes the lawyer is not free, sometimes the judge is busy with other cases. After waiting for long periods, if the hearing starts, then the dates begin. If a decision is made, then the same cycle starts anew in the High Court, and after that, the stage of the Supreme Court remains, and for each court, a new fee, a new lawyer, and new patience for waiting are required. Many people pass away in this waiting.
A sigh needs a lifetime to have an effect
Who lives long enough to see your tresses untangled?
If an innocent person falls into the hands of the police, he will have to go through all these stages to prove his innocence, or if he has actually made a mistake, instead of immediately investigating and punishing him, he rots in jail for years waiting to hear his sentence, and those police officers and judges whose negligence or deliberate disregard caused him to suffer this torment for no reason—no one questions them.
Moreover, these mountains of hardship are not only broken upon the accused, but the real hardship is prepared for his family. If Islam were implemented, a decision would be made quickly, and after applying the hadd (prescribed punishment) or ta'zir (discretionary punishment), he would be sent home. Now, for every crime—whether theft or something else—the punishment is jail or a fine, which is actually less for him and more for his dependents. The parents are old and cannot earn, the children are not able to earn, the wife needs her husband to be with her, but the breadwinner of the house is in jail waiting to hear his sentence or serving his punishment. He can neither serve his parents, nor fulfill his wife's rights, nor raise his children, nor provide for them. If Allah's religion were implemented, there would be immense ease for everyone; after giving the punishment for the crime, he would be sent home. But in imitation of the disbelievers, those punishments which are only for the criminal and which prevent sin were declared barbaric, and such punishments were implemented from which the criminal is not harmed at all. By staying in jail, his taste for crime increases, and he becomes a trained and habitual criminal. Being cut off from his parents, wife, children, and a righteous society, and due to the humiliating treatment in jail, he becomes irritable, savage, and bloodthirsty, and the real punishment is suffered by his parents, wife, children, and siblings.

Blessings of Gentleness upon the Muslim Ummah:
If the rulers of the Islamic ummah made things easy for their subjects, did not build walls between themselves and them, redressed the wrongs done to them, protected them from thieves and robbers, trained them in the use of weapons and not only permitted but even ordered them to keep weapons to stand against thieves, robbers, and disbelievers, facilitated business for them, fought jihad to protect them from the onslaught of the disbelievers, abolished all kinds of taxes and based the economy on zakat, kharaj, and spoils of war, abolished the judicial system of the disbelievers—which is in reality pure oppression—and implemented the Islamic judicial system—which is pure mercy—then Allah would also provide them with countless eases, would open for them the treasures of the heavens and the earth. Instead of leaving criminals to rot in jails, if they implemented Allah's hudud (prescribed punishments) upon them, then for every hadd, there would be such abundance and expansion of provision from Allah that even forty days of continuous rain would not bring such mercy. [نسائي ، ابن ماجه بحواله سلسلة الاحاديث الصحيحة 409/1]
«وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَـٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ» [7-الأعراف:96]
"If the people of the towns had believed and had taqwa, We would certainly have opened up to them blessings from the heavens and the earth, but they denied, so We seized them for what they used to do."

The Consequences of Imposing Hardship on the Muslim Subjects:
When the rulers of Muslim countries, contrary to Allah's command, imposed excessive hardships on their subjects (a brief detail of which has been mentioned above), Allah, in accordance with the supplication of His Messenger sallallahu alayhi wa sallam, imposed countless hardships upon them, of which only a few are mentioned here.
(a) Due to their evil deeds and oppression, they are always in fear of losing their power, and because they cannot trust their own people to maintain their rule, they rely on Jews, Christians, and other disbelievers and are dependent on their help. As a result, they are forced to fulfill all their legitimate and illegitimate demands.
(b) The more they prolong people's cases by keeping them in jails and, according to their own thinking, tighten the screws on them and make their lives miserable by imposing countless sections, the more there is an increase in murder, robbery, and terrorism, and the incompetence and helplessness of the rulers becomes evident.
(c) The more they increase the hardship of taxes and penalties on the Muslim ummah and bind them in the bloody grip of usury, the more they become indebted to the disbelievers of the world, to the extent that they have to borrow money on interest from Jewish banks even to pay salaries. In fact, they are so firmly caught in Allah's severe grip that to pay the interest on the borrowed money, they take more loans on interest, and instead of earthly and easy blessings, they become targets of calamities from above.
If only these rulers would make things easy for the ummah and treat them with gentleness, Allah would also provide ease for them and treat them with gentleness.

The Leader Mentioned in the Hadith and His Treatment of Aisha radi Allahu anha's Brother:
In this hadith, the leader about whom Aisha radi Allahu anha asked Abdur Rahman bin Shumasah was Muawiyah bin Hudayj radi Allahu anhu, a companion, under whose leadership, during the caliphate of Muawiyah bin Abi Sufyan radi Allahu anhu, many battles were fought against the disbelievers in the lands of the West, and in these battles, he treated his companions very well. [اعلام النبلاء3/37-38 ]
Aisha radi Allahu anha's brother, Muhammad bin Abi Bakr radi Allahu anhu, was the governor of Egypt on behalf of Ali radi Allahu anhu. Muawiyah bin Abi Sufyan radi Allahu anhu sent an army with Amr bin al-As radi Allahu anhu to take Egypt from him. He sent Muawiyah bin Hudayj to fight Muhammad bin Abi Bakr. Muhammad resisted, but his companions deserted him and scattered. Muhammad hid alone in a ruin, but was eventually captured, and Muawiyah bin Hudayj killed him. For details, see: [البدايه و النهابه 326/7]

Aisha radi Allahu anha's Justice and Zeal for Conveying Hadith:
From this hadith, the great piety and justice of Umm al-Mu'minin Aisha radi Allahu anha is also evident, as she did not conceal the virtue of her brother's killer after hearing his good qualities, but, while expressing her own feelings, conveyed the statement of the Messenger of Allah sallallahu alayhi wa sallam to the ummah. In addition, this also clearly shows the great zeal and care of Umm al-Mu'minin radi Allahu anha for conveying the hadith of the Messenger to the ummah.

Takhrij:
«أخرجه مسلم، الإمارة، باب فضيلة الأمير العادل...، حديث:1828.»©Explanation:
In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) has invoked a supplication against oppressive rulers.
It is evident that the supplication of a Prophet cannot fail to have its effect.
The only way to avoid this is that the ruler should deal with his subjects with compassion and gentleness, and treat them with forgiveness and forbearance.
And if he desires that Allah the Exalted deals with him with love, then he should also deal with his subjects with love and refrain from unjust oppression and tyranny.