Tirmidhi

Explanation:
1:
That is, you will not receive Allah’s help and support.

Hadith Commentary:
From this hadith, it is understood that the expiation (kaffarah) for an oath should be given after breaking the oath. However, in another narration of Sahih al-Bukhari, it is stated:
"Give the expiation for your oath and do that which is better."
(Sahih al-Bukhari, Kitab al-Iman wa al-Nudhur, Hadith: 6622)
The implication of this narration is that the expiation can also be given before breaking the oath. From this, the position of Imam al-Bukhari rahimahullah is established that the expiation may be given either before or after breaking the oath; there is no harm in this.
And Allah knows best.

Hadith Commentary:
This also indicates that the supreme ruler should search for the most capable individuals within his government and entrust the affairs of governance to them, and those who are themselves desirous (greedy) should not be assigned any position of responsibility. Such people will not succeed in fulfilling (their duties), except as Allah wills.

Hadith Commentary:
➊
This hadith indicates that it is the duty of the supreme ruler to search for the most capable individuals within his government and entrust the affairs of governance to them, and that those who are themselves greedy and covetous should not be given any position. Such people will fail to manage it properly. However, if someone finds capability within himself and feels he has the strength to fulfill the requirements of governance, and he is also aware that if he does not acquire it, an incompetent person will seize it, then in this situation there is no harm in seeking a position, just as Prophet Yusuf (alayhis salam) requested and obtained the office of treasury. The statement of Allah, the Exalted, is:
"Yusuf (alayhis salam) said: Appoint me over the storehouses of the land. Indeed, I will be a good keeper and knowledgeable [in this work]." (Yusuf 12/55)

➋
It is also understood from this that governmental responsibility is not free from toil and hardship. If Allah’s help is not with a person, his worldly life is ruined and his Hereafter is destroyed; therefore, no intelligent person dares to seek and take it upon himself. And if someone finds capability within himself and is given a responsibility without seeking it, then Allah’s help is with him, as the Messenger of Allah (sallallahu alayhi wa sallam) gave glad tidings of this.
(Fath al-Bari 13/155)

Hadith Commentary:
Persisting stubbornly in a wrong matter is not wisdom.
If it is a case of a false oath, then it is necessary to offer its expiation (kaffarah).

Hadith Commentary:
➊
The meaning of this hadith is that one should not seek a governmental position or judicial office by one’s own desire, and whoever is given a governmental responsibility without having wished for it, should accept it while placing trust in Allah (tawakkul).
For such individuals, Allah has promised that He will surely guide them, as in another hadith the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever seeks the office of judge and obtains it by requesting it, he will be left to himself, but whoever is compelled and made a judge, Allah appoints an angel for his guidance who directs him correctly.”
(Jami‘ at-Tirmidhi, al-Ahkam, Hadith 1323)
➋
This hadith also clarifies Allah’s help: that Allah, from Himself, appoints an angel for his guidance.

Hadith Commentary:
If a person himself considers someone to be deserving of a position, and he knows that if someone else were to assume that position, it would cause harm to the country and the nation, then there is no harm in seeking leadership. This is just as Prophet Yusuf (alayhis salam) himself requested the portfolio of the treasury.
The details of this will be explained in Kitab al-Ahkam, Hadith: 7146, 7147. However, the purpose of mentioning this hadith at this point is that if a person swears an oath to do or not do something, but then realizes that breaking the oath and doing or not doing that action is better, then he should offer expiation (kaffarah) for his oath, as is mentioned in another hadith:
“If someone swears an oath, then sees that there is goodness in doing otherwise, he should do what is better and leave his oath.”
(Musnad Ahmad: 4/258)
In another hadith it is stated:
“He should do what is better and offer expiation for his oath.”
(Sahih Muslim, Al-Iman, Hadith: 4277 (1651))

Benefits and Issues:
There is no affair of a human being that can be set right without the special mercy and help of Allah ‘azza wa jall, whereas governance is a very great and difficult responsibility. Therefore, seeking governance by asking for it becomes a cause of being deprived of Allah’s mercy.

2.
The statement of Prophet Yusuf (alayhis salam), “Appoint me over the storehouses of the land” (: Yusuf:55), was not for the sake of seeking a position, but rather to specify the nature of a general offer. Because he said this when the Aziz of Egypt, while offering him responsibility, said, “Indeed, you are today established [in position] and trusted with us” (: Yusuf:54). This proves that when the conditions of the country and nation are in turmoil, and a capable individual, with good intention, understands that he can handle the situation, then he should step forward. If such a person is characterized by the qualities of a just leader (imam ‘adil), then glad tidings have also been announced regarding him.

(1) Governance and leadership are responsibilities for which one will be held accountable. In the case of any shortcomings or negligence, one will also have to bear punishment. And it is inevitable that some shortcomings will occur; therefore, one should not unnecessarily take this trouble upon oneself. However, if a responsibility comes from Allah, or people forcibly place it upon one’s shoulders, then one should accept it by taking the name of Allah. In such a case, Allah’s divine assistance will also be with him, and people will also cooperate.

(2) “He will be left alone,” meaning neither will Allah grant him divine assistance, nor will he receive the cooperation of people. It is evident that in such a situation, there will only be disgrace and one will face failure. The literal meaning is: “You will be entrusted with leadership.” (Also see: Hadith: 5384)

Takhrij:
«أخرجه البخاري، الأيمان والنذور، باب قول الله تعالي: "لا يؤاخذكم الله باللغو في أيمانكم" ، حديث:6622، ومسلم، الأيمان، باب ندب من حلف يمينًا فرأي غير ها خيرًا منها...، حديث:1652، وأبوداود، الأيمان والنذور، حديث:3277.»©Explanation:
The general wording of the hadith permits the payment of expiation (kaffarah) for an oath both before breaking the oath and after, in the same manner. This is the position of the majority (jumhur), but according to the Hanafis, it is in no way permissible to pay the expiation for an oath before actually breaking the oath. However, the aforementioned hadith in Abu Dawud is an argument against them, because in it, after the expiation, the word "thumma" (then) is used in the command of "amr khayr" (a good deed), and the word "thumma" implies sequence.
© Hadith Narrator:
«حضرت عبدالرحمن بن سمرہ رضی اللہ عنہ » His kunyah is Abu Sa'id. He was honored with the companionship (sharaf sahabiyyat) of the Prophet. He entered the fold of Islam after the conquest of Makkah. He was the conqueror of Sijistan and Kabul. He resided in Basrah and passed away there in 50 AH or thereafter.