The benefits of the saying of Allah the Exalted: << قال عفريت من الجن أنا ءاتيك به قبل أن تقوم من مقامك و إني عليه لقوي أمين >

[Surah al-Naml: 39].
First: In this verse is evidence of the subjugation of the jinn to Sulayman, as He said: [Surah al-Naml: 39]. He was the first to speak.
Second: It is evidence of the strength of the jinn, for he will bring this great throne, carrying it from Saba'—from Yemen—to Sham.
Third: It is evidence of their speed, which is one of the attributes of strength, as He said: [Surah al-Naml: 39]. This is extraordinary speed... a great speed. And it is known that they possess great speed, as evidenced by the fact that they eavesdrop on the hearing from the heavens, and none reaches the heavens except one who has immense, great speed.
And in it is evidence that it is permissible for a person to describe himself with the attributes of perfection he possesses, whether to encourage or to warn. Where is this taken from? [Surah al-Naml: 39]. This is for encouragement. [Surah al-Naml: 37]. So both are permissible, but the condition is that he actually possesses the attribute. As for mere claim, that is not allowed. This is like what was said in the hadith: .
So the person who praises himself with what he does not have is undoubtedly a forger in the report and a forger in the attribute if he reports about himself what he does not have. So the report is a lie, and the establishment of this attribute for the self, for example, is a lie. Therefore, he said: .
The student: ....?

The Shaykh : Yes, it is like that. ... The scholars also speak about such things, like the saying of Ibn Mas'ud: "If I knew of someone whom the mounts could reach who knew the Book of Allah better than I, I would travel to him" or as he said.
And in it is evidence that the basis of work lies in these two attributes, which are: strength and trustworthiness, as He said: [Surah al-Naml: 39]. For the one who is not strong does not perfect the work, why? Because of his weakness. And the one who is not trustworthy does not perfect the work either, why? Because of his treachery.
So a person may be strong and able to do this work with ease, but he is not trustworthy, so people do not trust him. Then, even if he perfected the work, if the person remains young, he says: "I can do better than this," but he did not do it because he is a traitor.
And likewise: if a person is trustworthy but incapable, he will not perfect the work because of his incapacity. Which is more severely blamed?
The student: The traitor is more severe, because...

The Shaykh : The traitor is more severe. And this also has a type of treachery, because entering into work that he is not strong enough for is undoubtedly an error and treachery. For this reason, the Prophet (peace and blessings be upon him) said to Abu Dharr: .
So the weak person is not permitted to intervene in something he cannot perfect, especially if there are people among the people who do it well. This is considered treachery to himself and to others. Treachery to himself because in reality he has made it difficult for himself, wanting to display his weakness before people.
And treachery to others where he accepts their work while he does not do it well. [Surah al-Qasas: 26].
If someone says: If four people are gathered with us: one is strong and trustworthy, the second is strong but not trustworthy, the third is trustworthy but not strong, and the fourth is weak and a traitor.
The strong and trustworthy one is prioritized without question, and the weak traitor is postponed without doubt. These are two known extremes.
We are left with: a strong traitor, and a weak trustworthy person.
The student: The weak trustworthy person is more deserving of being prioritized.
The student: The strong one is prioritized, because this one intends treachery.
The student: The weak trustworthy person is prioritized, because he will perform the work... according to the profession. If it is of a nature that requires strength, then the strong one is prioritized. And if it... requires... then the traitor is prioritized.

The Shaykh : This is the correct view: meaning, one must look at which is more deserving of consideration:
If in a job strength is more apparent, then the strong one is prioritized here, because the strong one, even if he has treachery, his strength may lead him to perfect the work in order to become famous for this strength, for example, if no one else was found.
But if the matter does not require work and strength but requires trustworthiness, then the trustworthy one is prioritized here.
Good. This is clear if there are two jobs, one in which the intention of trustworthiness is apparent, and the other in which the intention of strength is apparent.
Like the commander, for example. In the commander, the intention of strength is apparent, meaning: the strength of the commander, even if he is not trustworthy, is more beneficial for the society than a weak trustworthy commander. And the judge is the opposite... the judge, trustworthiness is more apparent in his right, because if he is trustworthy, even if he is weak, the one who executes is not him, just as in our era now, execution is for whom? For the authority. The judge rules, so if he is trustworthy, then here the intention of trustworthiness in judgment is more apparent than the intention of strength. And by this, you can analogize.
But if in the work strength and trustworthiness conflict, then this is a matter for consideration, and we cannot rule with a general ruling. Rather, we look at the specific case and we look. Meaning: if two people dispute over a job that requires both strength and trustworthiness, and the superiority of one over the other is not apparent, then at that time I cannot rule here with a general ruling. Rather, each matter is looked at in its particularity, and the circumstances are looked at, and also the persons, and whoever in whom strength is more apparent than the appearance of trustworthiness in the second, or trustworthiness in this one is more apparent than the appearance of strength in the second.
In any case, in this matter we do not rule with a general ruling. We will not rule in the specific case and say: this one is prioritized over this one, when the specific case occurs.
So the result is: the categories of people with regard to performing the work are four. What are they?
The student: Strong and trustworthy, strong and traitor, weak and trustworthy, and weak and traitor.

The Shaykh : ... Strong and trustworthy, strong and traitor, weak and trustworthy, and weak and traitor. These are four categories.
And it is known that the first is prioritized in all cases, and the second is postponed in all cases, postponed in all cases. And between the third and the fourth there is a conflict, so it is looked at: what requires strength more, the strong one is prioritized in it; what requires trustworthiness more, the trustworthy one is prioritized in it; and what allows for both, the specific case is looked at so that we can prioritize this one over this one.
We said, and in it is evidence that it is permissible for a person to describe himself with what he possesses... but with the condition that it be true.
The student: .....
And His saying: We say: it is permissible. And you know that the permissible is subject to the five rulings. It may be obligatory at times, and it may be forbidden. It is only by way of permissibility, and we cannot say that it is required in all cases, because it may be for a bad purpose. Nor can we say that it is prohibited in all cases, because it may be for a good purpose. So it is by way of permissibility... The verse ended here.