Reading from the author's text with commentary and collation of manuscripts: "And similar to this in the issue is what Ahmad, Muslim, and al-Tirmidhi narrated

The reader: "And similar to this in the issue is what Ahmad, Muslim, and al-Tirmidhi narrated from the hadith of al-Awza'i from Shaddad ibn Abi 'Ammar from Wathilah ibn al-Asqa' who said: I heard the Messenger of Allah (peace and blessings be upon him) say

God chose Kinana from the descendants of Ishmael, He chose Quraish from Kinana, from Quraish He chose the B. Hashim, and He chose me from the B. Hashim.

إن الله اصطفى كنانة من ولد إسماعيل واصطفى قريشا من كنانة واصطفى من قريش بني هاشم واصطفاني من بني هاشم

Mishkat al-Masabih 5740

This is how al-Walid and Abu al-Mughirah narrated it"

The Shaykh : I have a deficiency
The student: From where, may Allah reward you

The Shaykh : And He chose Quraysh from Kinanah, and He chose
The student: From Quraysh, Banu Hashim

The Shaykh : It does not have "and He chose from Kinanah, Quraysh"
The student: And He chose Quraysh from Kinanah

The Shaykh : So, good
The student: And He chose from Quraysh, Banu Hashim

The Shaykh : From Quraysh, Banu Hashim
The student: And He chose me from Banu Hashim

The Shaykh : Yes
The reader: "And He chose from Quraysh, Banu Hashim, and He chose me from Banu Hashim"

The Shaykh : Yes
The reader: "This is how al-Walid and Abu al-Mughirah narrated it from al-Awza'i. And Ahmad and al-Tirmidhi narrated it from the hadith of Muhammad ibn Mus'ab from al-Awza'i, and his wording is

Indeed Allah has chosen Isma'il from the children of Ibrahim, and He chose Banu Kinanah from the children of Isma'il

إن الله اصطفى من ولد إبراهيم إسماعيل واصطفى من ولد إسماعيل بني كنانة

Jami` at-Tirmidhi 3605Sahih (Darussalam)

The hadith. Al-Tirmidhi said: This is a hasan sahih hadith. And this implies that Isma'il and his descendants are the choice of Ibrahim's descendants, which implies that they are superior to the descendants of Ishaq. And it is known that the descendants of Ishaq, who are the Children of Israel, are the best of the non-Arabs, because of the prophethood and the Book among them. So when the superiority of these is established, then it is established for others a fortiori. And this is good, except that it may be said: The hadith implies that Isma'il is the one chosen from the descendants of Ibrahim, and that Banu Kinanah are the ones chosen from the descendants of Isma'il, and it does not contain what implies that the descendants of Isma'il are also chosen over others, if their father is chosen and some of them are chosen over others. It is said: If this was not intended in the hadith, there would be no benefit in mentioning the choice of Isma'il, if his choice did not indicate the choice of his descendants, for in that case there would be no difference between mentioning Isma'il and mentioning Ishaq. Then this, added to the rest of the hadiths, is evidence that the meaning in all of them is one. And know that the hadiths regarding the virtue of Quraysh, then the virtue of Banu Hashim, are numerous, and this is not their place, and they also indicate that, for the relationship of Quraysh to the Arabs is like the relationship of the Arabs to people, and so the Shari'ah came, as we will hint at some of it. For indeed, Allah the Exalted distinguished the Arabs and their language with rulings by which they were distinguished, then He distinguished Quraysh over the rest of the Arabs by what He placed in them of the succession to prophethood, and other such distinctions. Then He distinguished Banu Hashim by the prohibition of charity and the entitlement to a share of the fay', and other such distinctions. So Allah the Exalted gave every degree of virtue according to its measure, and Allah is All-Knowing, Wise.

Allah chooses from the angels messengers and from the people

الله يصطفي من الملائكة رسلا ومن الناس

[Al-Hajj 22:75]

Allah is most knowing of where He places His message

والله أعلم حيث يجعل رسالته

[Al-An'am 6:124]

And people have said things regarding His saying

And indeed, it is a remembrance for you and your people

وإنه لذكر لك ولقومك

[Az-Zukhruf 43:44]

and His saying

There has certainly come to you a Messenger from among yourselves

لقد جاءكم رسول من أنفسكم

[At-Tawbah 9:128]

which is not the place for them. And among the hadiths mentioned in this is what we narrated from known paths to Muhammad ibn Ishaq al-Sa'ighani, who said: Abdullah ibn Bakr al-Suhami narrated to us"
The reader: Listen

The Shaykh : Yes, by Allah, I have ... no, it is not a waw
The reader: It is a mistake, it is al-Sa'ighani. He says he is Muhammad ibn Ishaq ibn Ja'far al-Sa'ighani, Abu Bakr. He settled in Baghdad and was one of the preservers, travelers, trustworthy, firm, and precise. Muslim and the four narrated from him. He died in the year 280.

The Shaykh : Yes, that is right.
The reader: "He said: Abdullah ibn Bakr al-Suhami narrated to us, he said: Yazid ibn 'Uwanah narrated to us from Muhammad ibn Dhakwan, the maternal uncle of the son of Hammad ibn Zayd, from 'Amr ibn Dinar, from Ibn 'Umar (may Allah be pleased with them both), who said: We were sitting in the courtyard of the Prophet (peace and blessings be upon him) when a woman passed by us, and some of the people said"

The Shaykh : When she passed by him
The student: He says with a ta, "when she passed by him"

The Shaykh : A good copy
The reciter: "When a woman passed by us, some of the people said, 'This is the daughter of the Messenger of Allah (peace and blessings be upon him).' Abu Sufyan said, 'Muhammad is to Banu Hashim as a fragrant flower is in the middle of a stench.' So the woman went and informed the Prophet (peace and blessings be upon him). The Prophet (peace and blessings be upon him) came, and anger was evident on his face, and he said:

What is the matter with the sayings that reach me from some people? Indeed, Allah created the heavens as seven and chose the highest of them and placed therein whom He willed of His creation. Then He created the creation and chose from the creation the children of Adam, and chose from the children of Adam the Arabs, and chose from the Arabs Mudar, and chose from Mudar Quraysh, and chose from Quraysh Banu Hashim, and chose me from Banu Hashim. So I am from the best to the best. Whoever loves the Arabs, he loves them because of my love for them, and whoever hates the Arabs, he hates them because of my hatred for them.

ما بال أقوال تبلغني عن أقوام إن الله خلق السموات سبعا فاختار العلى منها وأسكنها من شاء من خلقه ثم خلق الخلق فاختار من الخلق بني آدم واختار من بني آدم العرب واختار من العرب مضر واختار من مضر قريشا واختار من قريش بني هاشم واختارني من بني هاشم فأنا من خيار إلى خيار فمن أحب العرب فبحبي أحبهم ومن أبغض العرب فببغضي أبغضهم

Also, in this matter, there is what al-Tirmidhi and others narrated from the hadith of Abu Badr Shuja' ibn al-Walid, from Qabus ibn Abi Dhabyan, from his father, from Salman (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said to me:

"Do not hate me and so abandon your religion." He asked how he could hate him when he was the means by which God had guided them, and he replied, "By hating the Arabs and so hating me."

يا سلمان لا تبغضني فتفارق دينك قلت يا رسول الله كيف أبغضك وبك هداني الله قال تبغض العرب فتبغضني

Mishkat al-Masabih 30:20

Al-Tirmidhi said: This is a good, strange hadith; we do not know it except from the hadith of Abu Badr Shuja' ibn al-Walid. Thus, the Prophet (peace and blessings be upon him) made hatred of the Arabs a cause for abandoning the religion, and made their hatred necessitate hatred of him. It is likely that the Prophet (peace and blessings be upon him) "

The Shaykh : The Prophet (peace and blessings be upon him) only said that to Salman because he was Persian, and the Persians and the Arabs are two nations that have been hostile and hateful toward each other since ancient times. Therefore, he feared that there might be something of that in his heart. In this is evidence of the intellect of Salman (may Allah be pleased with him), where he said, 'How could I hate you, when through you Allah guided me?' This necessitates that I love you, since Allah guided me through you. And it necessitates that whoever does good to you, especially in matters related to religion, such as advice, enjoining good, or forbidding evil, that this necessitates from you that you love him and be affectionate toward him. This is contrary to what some people do now: when you enjoin good upon them, forbid them from evil, call them to good, or guide them to guidance, they may carry hatred in their hearts toward you, may Allah protect us from that. This is contrary to reason and contrary to religion. The Prophet (peace and blessings be upon him) said: