Reading from the author's text with commentary and collation of manuscripts: "And likewise, they divided into three categories in terms of language

The reader: "And likewise, they divided into three categories in terms of language: a group who speak Arabic in word and intonation, and a group who speak it in word but not intonation, and these are the Arabized people who did not learn the language initially from the Arabs, but rather became accustomed to another language and then learned it, such as most of the scholars who learned Arabic, and a group who do not speak it except a little. And of these two groups, some are dominated by Arabic, some are dominated by non-Arabic, and some have a balance of the two matters in their case, either in ability or in habit. If Arabic has been divided by lineage, language, and abode, then the rulings differ according to these categories"

The Shaykh : This division, in my opinion, this division
The reader: "He says in seven in the printed edition: this division"

The Shaykh : Very well.
The reader: "according to the difference of these categories, especially lineage and language, for what we mentioned"

The Shaykh : lineage, not lineage
The reader: The apparent reading is lineage

The Shaykh : Yes, with the accusative case.
The reader: "especially lineage and language, for what we mentioned regarding the prohibition of charity for the Banu Hashim and their entitlement to a share of the khums (fifth of war spoils), is established for them by virtue of lineage, even if their language becomes non-Arabic. And what we mentioned regarding the ruling of the language"

The Shaykh : In our text, it is non-Arabic without a hamza
The student: Shaykh, lineage according to their wording

The Shaykh : Yes
The student: lineage according to their wording

The Shaykh : Object of especially
The reader: "And what we mentioned regarding the ruling of the Arabic language and the morals of the Arabs: it is established for whoever is such, even if his origin is Persian, and it is negated from whoever is not such, even if his origin is Hashimi. And the intent here is that what I mentioned regarding the prohibition of imitating the non-Arabs: the criterion is what was the case in the early period of Islam, from the foremost pioneers, so whatever is closer to"

The Shaykh : Whenever you have it separated
The reader: Yes, exactly

The Shaykh : Because in my text, whenever is a tool, both readings are correct
The reader: "So whatever is closer to their guidance is the preferred, and whatever contradicts that is the contradictory, whether the one contradicting that today"

The Shaykh : It is the same
The reader: "whether the one contradicting that today is Arab by lineage or Arab by language. And thus it came from the Salaf: Al-Hafiz Abu Tahir al-Sulfi narrated in his book on the virtue of the Arabs, through his chain from Abu Shuhbah al-Hanat, who said: Habban ibn Musa narrated to us, from Abu Ja'far"

The Shaykh : In our text, it is with a ba
The student: In our text, it is with a jim

The Shaykh : With a jim
The reader: "He says in alif and ba, and the printed edition is Jibbar"

The Shaykh : Jibbar
The reader: "Jibbar, and the correct one is what I established, which is Habban ibn Musa ibn Suwar al-Sulami, Abu Muhammad al-Marwazi, his biography has been mentioned"

The Shaykh : Fine, yes, yes
The reader: "Habban ibn Musa narrated to us, from Abu Ja'far Muhammad ibn Ali ibn al-Hasan ibn Ali, who said: "Whoever is born in Islam is an Arab." And this is what is narrated from Abu Ja'far, because whoever is born in Islam has been born in the abode of the Arabs and became accustomed to their address, and thus was the matter. And al-Sulfi narrated from al-Mu'taman al-Saji, from Abu al-Qasim al-Khallal, who said: Abu Muhammad al-Hasan ibn al-Husayn al-Nawbakhti informed us, who said: Ali ibn Abdullah ibn Mubashir narrated to us, who said: Muhammad ibn Harb al-Nashay'i narrated to us, who said: Ishaq al-Azraq narrated to us, from Hisham ibn Hassan"

The Shaykh : Hisham
The reader: "from Hisham ibn Hassan, from al-Hasan, from Abu Hurayrah (may Allah be pleased with him), who attributed it to the Prophet (peace and blessings be upon him), saying:

Whoever speaks Arabic is an Arab, and whoever has two in Islam is an Arab, this is how it is in the text

من تكلم بالعربية فهو عربي ومن أدرك له اثنان في الإسلام فهو عربي هكذا فيه

And I think it is: "And whoever has two parents in Islam." So here—if this hadith is authentic—Arabicness is attached in it merely by language, and it is attached in lineage by having two parents in the Arab Islamic state. And Abu Hanifah may argue with this statement that whoever does not have two parents in Islam or in freedom is not a suitable match for one who has two parents in that, even if they share non-Arabic origin and slavery"
The student: Shaykh, the time is over

The Shaykh : How is the time over? I think there is no time limit now
The student: Five minutes, Shaykh

The Shaykh : Five minutes, fine