Reading from the author's text with commentary and collation of manuscripts: "And in this issue there are reports other than what I have mentioned, some of which are questionable, and some are fabricated
Machine translationRead the Arabic original
The reader: "And in this issue there are reports other than what I have mentioned, some of which are questionable, and some are fabricated. Also, when 'Umar ibn al-Khattab (may Allah be pleased with him) established the register of stipends, he listed the people according to their genealogies, starting with those closest to him, so the closest in lineage to the Messenger of Allah (peace and blessings be upon him)"
The Shaykh : That is, the closest in lineage, without "so the closest," but it is correct with "so the closest." It is suitable, but it is not found in our copy.
The reader: "When the Arabs were finished, he mentioned the non-Arabs. Thus the register was during the time of the Rightly Guided Caliphs, and the rest of the Caliphs from the Banu Umayyah and the descendants of al-Abbas, until the matter changed after that. The reason for this distinction—and Allah knows best—is what they were distinguished by in their intellects, tongues, morals, and actions. That is because distinction is either by beneficial knowledge or by righteous action. Knowledge has a beginning, which is the strength of the intellect, which is understanding and memory, and a completion, which is the strength of logic, which is clarity and expression. The Arabs are the most understanding of people, the most memorizing, and the most capable of clarity and expression. Their tongue is the most complete of tongues in clarity and distinguishing meanings, in gathering and separating. They gather many meanings in few words"
The Shaykh : Allahu Akbar.
The reader: "If the speaker wishes to gather, then they distinguish between two similar things with another distinct, concise word, as you find in their language in the genus of animals. For example, they express the common measure between animals with comprehensive expressions, then they distinguish between their types in the names of every matter of their matters: from sounds, offspring, dwellings, and young ones, to other characteristics"
The Shaykh : And dwellings, what is it?
The student: And dwellings and young ones.
The Shaykh : Young ones.
The student: The young ones, it says with a "ta" in the printed version, and "al-athfar" (nails).
The Shaykh : Yes, we have it like this.
The reader: "And dwellings and young ones, to other characteristics of the Arabic tongue, in which there is no doubt. As for action: its foundation is morals, which are the innate instincts created in the soul. Their instincts are more obedient to good than those of others. They are closer to generosity, forbearance, courage, and loyalty"
The Shaykh : To generosity.
The student: He indicated it in my copy.
The Shaykh : Yes, it is closer to the correct.
The reader: "They are closer to generosity, forbearance, courage, and loyalty, and other praiseworthy morals. But before Islam, they were a nature capable of good, inactive in doing it. They had no knowledge revealed from the sky, nor a law inherited from a prophet, nor were they engaged in some of the pure rational sciences, such as medicine and mathematics, and the like. Their knowledge was what their inspirations allowed"
The Shaykh : And the like, and the like.
The reader: "Like medicine and mathematics, they only knew what their natural faculties allowed them to know of poetry and oratory, or what they had memorized of their genealogies and historical days, or what they needed in this world regarding weather and stars, or regarding wars. When Allah sent Muhammad (peace and blessings be upon him) with the guidance for which Allah has not made, nor will He make, any matter on earth greater or more noble in rank, and they received it from him after his severe struggle with them and his effort to shift them from those pre-Islamic habits and the darkness of disbelief that had turned their hearts away from their innate disposition, when they received that great guidance, those veils were removed from their hearts and they were illuminated by the guidance of Allah, which"
The Shaykh : by the guidance of Allah
The reader: "and they were illuminated by the guidance of Allah which He sent down upon His servant and messenger, so they took this great guidance"
The Shaykh : I have with me what was sent down
The student: Listen
The Shaykh : you have with you what was sent down
The student: what was sent down upon His servant
The Shaykh : I have with me "by the guidance of Allah, so they took this"
The student: I do not have the addition
The Shaykh : And you have the addition; in any case, the addition does no harm, if Allah wills
The reader: "and they were illuminated by the guidance of Allah which He sent down upon His servant and His messengers, so they took this great guidance with that good innate disposition. Thus, perfection was gathered for them through the created strength within them and the perfection that Allah sent down to them, like a good piece of land in itself, but it is left fallow or has grown thorny trees and became a refuge for pigs and wild beasts. When it is purified of the harmful trees and animals and is planted with the best grains and fruits, it yields a harvest like which cannot be described. So the foremost of the first among the emigrants and the helpers became the best of Allah's creation after the prophets, and the best of people after them became those who followed them"
The Shaykh : It is permissible, this is permissible
The reader: "and the best of people after them became those who followed them with excellence until the Day of Resurrection, from the Arabs and the non-Arabs. And the people at that time who were outside this perfection were of two types: either a disbeliever from the Jews and Christians who did not accept the guidance of Allah, or others from the non-Arabs who did not associate partners with them in what they were created upon. And most of the non-Arabs at that time were disbelievers from the Persians and the Romans. So the Shari'ah came with following those foremost ones in the guidance that Allah was pleased with for them, and opposing those other than them, either because of their disobedience, or because of their deficiency, or because they are a place of deficiency"
The Shaykh : deficiency, a place of deficiency
The student: correction, O Shaykh
The Shaykh : Yes, correct
The reader: "or because they are a place of deficiency. So when the Shari'ah forbade imitating the non-Arabs, that included what the disbelieving non-Arabs were upon in the past and present, and it included what the Muslim non-Arabs are upon from what the foremost of the first were not upon. Just as the term "pre-Islamic age of ignorance" includes what the people of the pre-Islamic age were upon before Islam, and what many of the Arabs returned to from the pre-Islamic age they were upon, and whoever among the Arabs imitates the non-Arabs joins them, and whoever among the non-Arabs imitates the Arabs joins them. For this reason, those who acquired knowledge and faith from the sons of Persia only achieved that by following the pure religion with its requirements, such as the Arabic language and others. And whoever among the Arabs is deficient is only so by lagging behind this, or by agreeing with the non-Arabs in what the Sunnah says they should oppose. This is the aspect. Also, when Allah the Exalted sent down His Book in the Arabic language and made His messenger a conveyor of the Book and wisdom in his Arabic language, and made the foremost of this religion speakers of it, there was no way to secure the religion and know it except by securing this language"
The Shaykh : This, by securing this language
The reader: "there was no way to secure the religion and know it except by securing this language, and its knowledge became part of the religion, and considering the speaking of it became easier for the people of religion in knowing the religion of Allah"
The Shaykh : Yes
The student: and it became...
The Shaykh : Yes, you have "and it became"
The student: I do, O Shaykh.
The Shaykh : Yes.
The reader: "considering"
The Shaykh : No, "habit"
The reader: "and it became the habit of speaking it easier for the people of religion in knowing the religion of Allah, and closer to establishing the rituals of the religion, and closer to imitating the foremost of the first among the emigrants and the helpers in all their matters"
The Shaykh : That is, the closest in lineage, without "so the closest," but it is correct with "so the closest." It is suitable, but it is not found in our copy.
The reader: "When the Arabs were finished, he mentioned the non-Arabs. Thus the register was during the time of the Rightly Guided Caliphs, and the rest of the Caliphs from the Banu Umayyah and the descendants of al-Abbas, until the matter changed after that. The reason for this distinction—and Allah knows best—is what they were distinguished by in their intellects, tongues, morals, and actions. That is because distinction is either by beneficial knowledge or by righteous action. Knowledge has a beginning, which is the strength of the intellect, which is understanding and memory, and a completion, which is the strength of logic, which is clarity and expression. The Arabs are the most understanding of people, the most memorizing, and the most capable of clarity and expression. Their tongue is the most complete of tongues in clarity and distinguishing meanings, in gathering and separating. They gather many meanings in few words"
The Shaykh : Allahu Akbar.
The reader: "If the speaker wishes to gather, then they distinguish between two similar things with another distinct, concise word, as you find in their language in the genus of animals. For example, they express the common measure between animals with comprehensive expressions, then they distinguish between their types in the names of every matter of their matters: from sounds, offspring, dwellings, and young ones, to other characteristics"
The Shaykh : And dwellings, what is it?
The student: And dwellings and young ones.
The Shaykh : Young ones.
The student: The young ones, it says with a "ta" in the printed version, and "al-athfar" (nails).
The Shaykh : Yes, we have it like this.
The reader: "And dwellings and young ones, to other characteristics of the Arabic tongue, in which there is no doubt. As for action: its foundation is morals, which are the innate instincts created in the soul. Their instincts are more obedient to good than those of others. They are closer to generosity, forbearance, courage, and loyalty"
The Shaykh : To generosity.
The student: He indicated it in my copy.
The Shaykh : Yes, it is closer to the correct.
The reader: "They are closer to generosity, forbearance, courage, and loyalty, and other praiseworthy morals. But before Islam, they were a nature capable of good, inactive in doing it. They had no knowledge revealed from the sky, nor a law inherited from a prophet, nor were they engaged in some of the pure rational sciences, such as medicine and mathematics, and the like. Their knowledge was what their inspirations allowed"
The Shaykh : And the like, and the like.
The reader: "Like medicine and mathematics, they only knew what their natural faculties allowed them to know of poetry and oratory, or what they had memorized of their genealogies and historical days, or what they needed in this world regarding weather and stars, or regarding wars. When Allah sent Muhammad (peace and blessings be upon him) with the guidance for which Allah has not made, nor will He make, any matter on earth greater or more noble in rank, and they received it from him after his severe struggle with them and his effort to shift them from those pre-Islamic habits and the darkness of disbelief that had turned their hearts away from their innate disposition, when they received that great guidance, those veils were removed from their hearts and they were illuminated by the guidance of Allah, which"
The Shaykh : by the guidance of Allah
The reader: "and they were illuminated by the guidance of Allah which He sent down upon His servant and messenger, so they took this great guidance"
The Shaykh : I have with me what was sent down
The student: Listen
The Shaykh : you have with you what was sent down
The student: what was sent down upon His servant
The Shaykh : I have with me "by the guidance of Allah, so they took this"
The student: I do not have the addition
The Shaykh : And you have the addition; in any case, the addition does no harm, if Allah wills
The reader: "and they were illuminated by the guidance of Allah which He sent down upon His servant and His messengers, so they took this great guidance with that good innate disposition. Thus, perfection was gathered for them through the created strength within them and the perfection that Allah sent down to them, like a good piece of land in itself, but it is left fallow or has grown thorny trees and became a refuge for pigs and wild beasts. When it is purified of the harmful trees and animals and is planted with the best grains and fruits, it yields a harvest like which cannot be described. So the foremost of the first among the emigrants and the helpers became the best of Allah's creation after the prophets, and the best of people after them became those who followed them"
The Shaykh : It is permissible, this is permissible
The reader: "and the best of people after them became those who followed them with excellence until the Day of Resurrection, from the Arabs and the non-Arabs. And the people at that time who were outside this perfection were of two types: either a disbeliever from the Jews and Christians who did not accept the guidance of Allah, or others from the non-Arabs who did not associate partners with them in what they were created upon. And most of the non-Arabs at that time were disbelievers from the Persians and the Romans. So the Shari'ah came with following those foremost ones in the guidance that Allah was pleased with for them, and opposing those other than them, either because of their disobedience, or because of their deficiency, or because they are a place of deficiency"
The Shaykh : deficiency, a place of deficiency
The student: correction, O Shaykh
The Shaykh : Yes, correct
The reader: "or because they are a place of deficiency. So when the Shari'ah forbade imitating the non-Arabs, that included what the disbelieving non-Arabs were upon in the past and present, and it included what the Muslim non-Arabs are upon from what the foremost of the first were not upon. Just as the term "pre-Islamic age of ignorance" includes what the people of the pre-Islamic age were upon before Islam, and what many of the Arabs returned to from the pre-Islamic age they were upon, and whoever among the Arabs imitates the non-Arabs joins them, and whoever among the non-Arabs imitates the Arabs joins them. For this reason, those who acquired knowledge and faith from the sons of Persia only achieved that by following the pure religion with its requirements, such as the Arabic language and others. And whoever among the Arabs is deficient is only so by lagging behind this, or by agreeing with the non-Arabs in what the Sunnah says they should oppose. This is the aspect. Also, when Allah the Exalted sent down His Book in the Arabic language and made His messenger a conveyor of the Book and wisdom in his Arabic language, and made the foremost of this religion speakers of it, there was no way to secure the religion and know it except by securing this language"
The Shaykh : This, by securing this language
The reader: "there was no way to secure the religion and know it except by securing this language, and its knowledge became part of the religion, and considering the speaking of it became easier for the people of religion in knowing the religion of Allah"
The Shaykh : Yes
The student: and it became...
The Shaykh : Yes, you have "and it became"
The student: I do, O Shaykh.
The Shaykh : Yes.
The reader: "considering"
The Shaykh : No, "habit"
The reader: "and it became the habit of speaking it easier for the people of religion in knowing the religion of Allah, and closer to establishing the rituals of the religion, and closer to imitating the foremost of the first among the emigrants and the helpers in all their matters"