Reading from the author's words, with commentary and collation of manuscripts: "For this reason, they used to say to one whose harshness they perceived: 'You are a rough Bedouin, you are a coarse, rough man,' indicating the coarseness of his intellect and character.
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The Shaykh : Yes
The reader: "For this reason, they used to say to one whose harshness they perceived: 'You are a rough Bedouin, you are a coarse, rough man,' indicating the coarseness of his intellect and character. Then the term al-A'rāb is originally a name for the desert of the Arabs, for every nation has a city and a desert, so the desert of the Arabs is the A'rāb. And it is said that the desert of the Romans is the Armenians and the like, and the desert of the..."
The Shaykh : What we have, and what you have, it is said, he referred to it.
The student: It is said to be missing an alif and a ta.
The Shaykh : Zayn.
The reader: "And it is said that the desert of the Romans is the Armenians and the like, and the desert of the Persians is the Kurds and the like, and the desert of the Turks is the Tatars."
The Shaykh : Not the Turkmen; we have the Turkmen.
The student: He says with an alif, he says with an alif, and the desert of the Turkmen is the Turks, the opposite, and with a ta, and the desert of the Turks and the Turkmen.
The Shaykh : No, the correct one that I have is "desert," because the Tatars came from the East, far from the Turks, not the desert of the Turks is the Turkmen.
The student: But excuse me, excuse me, may Allah reward you, they did not come from the Tatars, they came from Tatarstan in Central Asia, close to Turkey.
The Shaykh : No, but it is not from Turkey; they came from the East. The historians agree that they came from the East. The Tatars, it does not hold that the desert of the Turks is the Turkmen. The principles are the correct manuscript, yes.
The reader: "And this—may Allah know best—is the original basis, even if there may be additions or omissions in it. The truth is that all inhabitants of the desert have the ruling of the A'rāb, whether they fall under the term A'rāb or not. This original basis necessitates that the type of city dwellers is superior to the type of desert dwellers, even if some specific individuals of the desert are superior to most of the city dwellers, for example. It also necessitates that what the desert has exclusively, as opposed to the entire type of city dwellers—I mean in the time of the Salaf, the Companions and the Successors—is deficient compared to the virtue of the city dwellers, or is disliked. So if there is imitation of them in what is not the practice of the city-dwelling Muhajireen, that is either disliked or leads to what is disliked. And so it is with the Arabs and the non-Arabs. For what the people of the Sunnah and the community hold is the belief that the type of Arabs is superior to the type of non-Arabs, whether Hebrews, Syriacs, Romans, Persians, or others. And that Quraysh is the best of the Arabs, and that Banu Hashim is the best of Quraysh, and that the Messenger of Allah (peace and blessings be upon him) is the best of Banu Hashim. He is the best of creation in person, and the best of them in lineage. And the superiority of the Arabs, then Quraysh, then Banu Hashim, is not merely because the Prophet (peace and blessings be upon him) was from them, even though this is part of the superiority. Rather, they are superior in themselves. And by that it is established for the Messenger of Allah (peace and blessings be upon him) that he is the best in person and in lineage; otherwise, it would lead to circular reasoning."
The Shaykh : There is no doubt that the Arabs are the best type of the children of Adam, and for this reason Muhammad (peace and blessings be upon him) was from them. And Allah the Exalted said:[Al-An'am 6:124] Then the Arabs were honored by the honor of the message that was in Muhammad (peace and blessings be upon him). Here there are two honors: the honor of lineage, which is from the side of prophethood and messengership, and the honor of the message, knowledge, and faith, which was after the sending of the Prophet (peace and blessings be upon him). Yes.
The reader: "For this reason, they used to say to one whose harshness they perceived: 'You are a rough Bedouin, you are a coarse, rough man,' indicating the coarseness of his intellect and character. Then the term al-A'rāb is originally a name for the desert of the Arabs, for every nation has a city and a desert, so the desert of the Arabs is the A'rāb. And it is said that the desert of the Romans is the Armenians and the like, and the desert of the..."
The Shaykh : What we have, and what you have, it is said, he referred to it.
The student: It is said to be missing an alif and a ta.
The Shaykh : Zayn.
The reader: "And it is said that the desert of the Romans is the Armenians and the like, and the desert of the Persians is the Kurds and the like, and the desert of the Turks is the Tatars."
The Shaykh : Not the Turkmen; we have the Turkmen.
The student: He says with an alif, he says with an alif, and the desert of the Turkmen is the Turks, the opposite, and with a ta, and the desert of the Turks and the Turkmen.
The Shaykh : No, the correct one that I have is "desert," because the Tatars came from the East, far from the Turks, not the desert of the Turks is the Turkmen.
The student: But excuse me, excuse me, may Allah reward you, they did not come from the Tatars, they came from Tatarstan in Central Asia, close to Turkey.
The Shaykh : No, but it is not from Turkey; they came from the East. The historians agree that they came from the East. The Tatars, it does not hold that the desert of the Turks is the Turkmen. The principles are the correct manuscript, yes.
The reader: "And this—may Allah know best—is the original basis, even if there may be additions or omissions in it. The truth is that all inhabitants of the desert have the ruling of the A'rāb, whether they fall under the term A'rāb or not. This original basis necessitates that the type of city dwellers is superior to the type of desert dwellers, even if some specific individuals of the desert are superior to most of the city dwellers, for example. It also necessitates that what the desert has exclusively, as opposed to the entire type of city dwellers—I mean in the time of the Salaf, the Companions and the Successors—is deficient compared to the virtue of the city dwellers, or is disliked. So if there is imitation of them in what is not the practice of the city-dwelling Muhajireen, that is either disliked or leads to what is disliked. And so it is with the Arabs and the non-Arabs. For what the people of the Sunnah and the community hold is the belief that the type of Arabs is superior to the type of non-Arabs, whether Hebrews, Syriacs, Romans, Persians, or others. And that Quraysh is the best of the Arabs, and that Banu Hashim is the best of Quraysh, and that the Messenger of Allah (peace and blessings be upon him) is the best of Banu Hashim. He is the best of creation in person, and the best of them in lineage. And the superiority of the Arabs, then Quraysh, then Banu Hashim, is not merely because the Prophet (peace and blessings be upon him) was from them, even though this is part of the superiority. Rather, they are superior in themselves. And by that it is established for the Messenger of Allah (peace and blessings be upon him) that he is the best in person and in lineage; otherwise, it would lead to circular reasoning."
The Shaykh : There is no doubt that the Arabs are the best type of the children of Adam, and for this reason Muhammad (peace and blessings be upon him) was from them. And Allah the Exalted said: