And it may be impactful if someone like the Prophet (peace and blessings be upon him) says to you: You are a weak man, but the trust requires it to be this way.

The Shaykh : And it may be impactful if someone like the Prophet (peace and blessings be upon him) says to you: , but the trust requires it to be this way: that one be explicit with a person about his actual condition; if he is strong, he is strong, and if he is weak, he is weak. This is the advice: , and there is no blame on a person if he says to someone, for example, “You have such and such,” by way of advice, not by way of cursing or reproach. So the Prophet (peace and blessings be upon him) said: .
The second one said: : And this is from the good character of the Prophet (peace and blessings be upon him). Since the first sentence contained something of a defect, he said: : meaning, I did not say that to you except that I love for you what I love for myself. : meaning, do not be a ruler over two people, and anything more than that is even more so. The meaning is that the Prophet (peace and blessings be upon him and his family) forbade him from being a ruler because he was weak, and rulership requires a strong person, a strong and trustworthy person, a strong person: one who has authority and a sharp word, so that when he says something, it is done. He should not be weak before people, because if people consider a person weak, he will have no sanctity in their eyes, and they will be bold with him, like Lu'ayy ibn Lu'ayy, and the person will become nothing. But if he is strong and sharp in the cause of Allah, not transgressing the limits of Allah (Mighty and Majestic), and not falling short of the authority that Allah has given him, then this is the true ruler.
: And the orphan is the one whose father died before he reached puberty. The Messenger (peace and blessings be upon him) forbade him from taking charge of the property of an orphan, because the property of an orphan requires care and requires attention: , and Abu Dharr is weak and cannot care for this property with its due care. Therefore, he said: : meaning, do not be a guardian over it; leave it to someone else. In this is evidence that it is a condition for rulership that a person be strong and that he be trustworthy, because the Messenger of Allah (peace and blessings be upon him) said: .
So if he is strong and trustworthy, these are the qualities by which he deserves to be a ruler. If he is strong but not trustworthy, or trustworthy but not strong, or weak and not trustworthy, in these three categories, he should not be a ruler. But we must know that things are restricted by the degree of need. So if we do not find except a weak ruler, or a ruler who is not trustworthy, and there is no one in the arena who meets the complete conditions, then the most suitable is appointed, and the most suitable after that, and matters are not left without a ruler. People need a ruler, they need a judge, they need someone to take charge of their affairs. If it is possible to find someone in whom the conditions are complete, then that is obligatory. Otherwise, the most suitable is appointed, and the most suitable after that, by the saying of Allah the Exalted: . Opinions differ on the case where we have two men: one is trustworthy but not strong, and the second is strong but not trustworthy. Each of them is flawed, but in the matter of rulership, the strong one is preferred, even if there is weakness in his trustworthiness, because the strong one may perhaps be trustworthy, but the weak one, whose nature is weakness, his nature does not change or transform. So if we have before us two men, one is weak but he is trustworthy, and the second is strong but he is weak in trustworthiness, then we appoint the strong one, because this is more beneficial for the people. People need authority, they need strength. If there is no strength, especially with the weakness of religion, matters will be lost. And Allah is the One who grants success.