the earlier ḥadīth, whether the question is one of parity in lineage or in occupation:

Usāmah ibn Zayd, though of Arab descent, was the son of a man who had once been enslaved, and that taint was deemed to pass to him, for the bond of servitude clings to a person just as lineage does. Yet the Prophet ﷺ instructed Fāṭimah bint Qays al-Qurashiyyah—one of the Emigrants, distinguished for her virtue, beauty, youth, exemplary religious commitment, and sound judgment—to marry Usāmah, who was a mawlā. This shows that neither parity of lineage nor the distinction between freeborn origin and slave origin is a prerequisite.

2 – Ḥadīth 869 likewise proves that compatibility is not measured by lineage or by trade. The Prophet ﷺ ordered one of the Anṣār clans—the Arab Qaḥṭānī tribe of al-Azd—to give a woman in marriage to Abū Hind, a client of the aforementioned Banū Bayāḍah. Besides his background of servitude, Abū Hind was a cupper, and among the Arabs cupping was regarded as a lowly craft.

3 – These two reports therefore demonstrate that neither lineage nor occupation is a condition of compatibility, while other texts establish that compatibility in religion and character must be observed. Allah the Exalted says, “Indeed, the most noble of you in the sight of Allah is the most God-fearing.” ⦗49:13⦘ And He says, “No, you are but human beings from among those He has created.” ⦗5:18⦘ The Prophet ﷺ also said, “No Arab has any superiority over a non-Arab, nor a non-Arab over an Arab; all are from Adam, and Adam was created from dust.” Numerous other aḥādīth address this issue.

4 – This does not contradict what was mentioned in the introduction concerning the merit, distinguishing features, and special qualities of the Arabs, and the natural disposition Allah bestowed upon them. Those are matters in which they were singled out, excelled, and surpassed others, yet they do not