Is the Arab Muslim better than the non-Arab Muslim?

Firstly:

We have
explained previously that Islam does not pay attention to differences in
colour, race or lineage. All people are descended from Adam, and Adam was
created from dust. Rather according to Islam, superiority of some people
over others is measured by faith and taqwa (piety, mindfulness of Allah),
doing what Allah has enjoined and refraining from what Allah has forbidden.

At-Tirmidhi
(3270) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and
peace of Allah be upon him) addressed the people on the day of the conquest
of Makkah and said: “O people, verily Allah has taken away from you the
arrogance of Jaahiliyyah and its pride in forefathers. People are of two
types: righteous and pious, who are dear to Allah, and doomed evildoers, who
are insignificant before Allah. People are the descendants of Adam, and
Allah created Adam from dust. Allah says (interpretation of the meaning):
‘O
mankind, indeed We have created you from male and female and made you
peoples and tribes that you may know one another. Indeed, the most noble of
you in the sight of Allah is the most righteous of you. Indeed, Allah is
Knowing and Acquainted’
[al-Hujuraat 49:13].”

Classed as
saheeh by al-Albaani in Saheeh at-Tirmidhi.

Ahmad (22978)
narrated from Abu Nadrah: Someone who heard the khutbah of the Messenger of
Allah (blessings and peace of Allah be upon him) on the second of the days
of at-Tashreeq told me that he said: “O people, verily your Lord is One and
your father is one. Verily there is no superiority of an Arab over a
non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or
of a black man over a red man, except in terms of taqwa. Have I conveyed the
message?” They said: The Messenger of Allah (blessings and peace of Allah be
upon him) has conveyed the message.

Classed as
saheeh by al-Albaani in as-Saheehah (6/199).

Al-Bukhaari
(4898) and Muslim (2546) narrated that Abu Hurayrah (may Allah be pleased
with him) said: We were sitting with the Prophet (blessings and peace of
Allah be upon him) and Soorat al-Jumu‘ah was revealed to him: “And [He
has sent the Prophet to] others of them who have not yet joined them” [al-Jumu‘ah
62:3]. I said: Who are they, O Messenger of Allah? He did not answer him
until he had asked three times. Among us was Salmaan al-Faarisi and the
Prophet (blessings and peace of Allah be upon him) put his hand on Salmaan
and said: “If faith were at the Pleiades, some men from among these people
[the Persians] would get it.”

Al-Bukhaari
(5990) and Muslim (215) narrated that ‘Amr ibn al-‘Aas said: I heard the
Messenger of Allah (blessings and peace of Allah be upon him) say, out loud
and not secretly: “The family of Abu Fulaan (the Father of So and so) are
not my friends. My friends are Allah and the righteous believers.”

Shaykh al-Islam
Ibn Taymiyah (may Allah have mercy on him) said:

The Prophet
(blessings and peace of Allah be upon him) was speaking of a clan that was
closely related to him, and pointed out that mere lineage did not make them
his friends; rather his friends were Allah and the righteous believers of
all backgrounds.

End quote from
Iqtida’ as-Siraat al-Mustaqeem (144).

See also the
answers to questions no. 12391 and
3793.

Secondly:

Imam Ahmad
(17195) narrated: Haywah ibn Shurayh told us: Baqiyyah told us, Baheer ibn
Sa‘d told me, from Khaalid ibn Ma‘daan, from ‘Utbah ibn ‘Abd that he said: A
man said: O Messenger of Allah, curse the people of Yemen for they are tough
fighters and great in number, and their fortresses are well fortified. He
said: “No.” Then the Messenger of Allah (blessings and peace of Allah be
upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and
peace of Allah be upon him) said: “If they come to you, with their women and
carrying their children on their shoulders (then show kindness to them), for
they are of me and I am of them.”

The commentators
on Musnad al-Imam Ahmad (ar-Risaalah edn., 29/194) said:

Its isnad is
da‘eef (weak). Baqiyyah – who is the son of al-Waleed – is mudallis [i.e.,
he engaged in tadlees, which is when a narrator narrates a hadith that he
did not hear directly from his shaykh, without mentioning the name of the
third party from whom he did hear it, using wording that may or may not give
the impression that he heard it directly],
and narrated by saying ‘an (“from”, without clearly stating that he heard
the hadith himself from another narrator). His hadith cannot be accepted
unless it is clearly stated that each stage of the isnad that one narrator
heard it directly from another.

It was also
narrated by Ibn Abi ‘Aasim in al-Aahaad wa’l-Mathaani (2280); at-Tabaraani
in al-Kabeer (17/304) and in ash-Shaamiyyeen (1139), via ‘Abd
al-Wahhaab ibn Najdah al-Hooti; and by Ibn Abi ‘Aasim (2280) from Hishaam
ibn ‘Ammaar, both of whom narrated it from Baqiyyah ibn al-Waleed with this
isnaad. In ash-Shaamiyyeen it mentions Ismaa‘eel ibn ‘Ayyaash instead
of Baqiyyah, and we think it most likely that this is an error on the part
of the copyist. End quote.

Even if we
assume that the hadith is saheeh (sound), it is to be understood as
referring to those among them who are deserving of being cursed, namely the
disbelievers, evildoers and their ilk. These people were only singled out
for mention because in most cases they were disbelievers and were misguided,
especially at that time.

Thirdly:

In the answer to
question no. 115934, we noted that Ahl as-Sunnah
wa’l-Jamaa‘ah are unanimously agreed that the Arabs are superior to others
in terms of descent and lineage, and that regarding the Arabs as superior is
in general terms, and does not apply at the individual level. So a non-Arab
who is pious and righteous is better than an Arab who falls short in his
duties to Allah, may He be exalted.

Therefore an
Arab Muslim cannot be superior to a non-Arab Muslim just because he is an
Arab. Rather superiority is based on taqwa (piety, mindfulness of Allah). So
whoever is more mindful of Allah and obedient to Him is better than his
counterpart, regardless of whether he is an Arab or a non-Arab.

So the fact that
you are not fully Arab does not mean that you are less than one who is fully
Arab in terms of virtue and status simply because of that. As is clear from
what we have mentioned above, the real standard is faith and righteous
deeds.

Fourthly:

There were some
of the Sahaabah who were not Arabs, such as Salmaan and Miqsam, who were
Persians, Bilaal al-Habashi (who was Ethiopian) , Zunayrah ar-Roomiyyah (who
was Byzantine), Barakah al-Habashiyyah (who was Ethiopian) and others such
as Suhaym the freed slave of Banu’l-Has-haas, Ya‘eesh the slave of
Banu’l-Mugheerah, Khaalid ibn al-Hawaari, and Tamaam al-Habashi.

Al-Haakim (8194)
narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Prophet
(blessings and peace of Allah be upon him) said: “I saw (in a dream) many
black sheep who were joined by many white sheep.” They said: How did you
interpret it, O Messenger of Allah? He said: The non-Arabs will join you in
your religion and your lineage.” They said: The non-Arabs, O Messenger of
Allah? He said: “If faith were at the Pleiades, some men from among the
non-Arabs would get it.”

Classed as
saheeh by al-Albaani in as-Saheehah (1018).

Shaykh al-Islam
Ibn Taymiyyah (may Allah have mercy on him) said:

The confirmation
of that is seen in the many Persians, both free men and freed slaves, among
the Taabi‘een and those who came after them, such as al-Hasan, Ibn Sireen,
‘Ikrimah the freed slave of Ibn ‘Abbaas, and others, and those who came
after that of people who were prominent in faith, religious commitment and
knowledge, until these prominent figures became better than most of the
Arabs.

Similarly, among
types of non-Arabs, such as the Ethiopians, Byzantines, Turks and others,
there are people who excelled in faith and religious commitment, too many to
be counted, which is something well known to the scholars, because true
virtue is in following that with which Allah sent Muhammad (blessings and
peace of Allah be upon him) of faith and knowledge, both inwardly and
outwardly. So the more strongly a person adheres to it, the better he is,
and virtue is only in terms of the praiseworthy qualities mentioned in the
Qur’an and Sunnah, such as Islam, faith, righteousness, taqwa, knowledge,
righteous deeds, ihsaan and so on.  There is no virtue in a person simply
being an Arab or non-Arab, or being black or white, or being a city dweller
or desert dweller.

End quote from
Iqtidaa’ as-Siraat al-Mustaqeem (p. 145)

And Allah knows
best.