The Turk and the Khurasani differed not due to a difference between the non-Arab and the Arab, nor due to a difference between the Roman, the Sicilian, the Zanj, and the Mash, as a separate matter from what is more essential and more divergent. Rather, the difference was between "the Meccan and the Medinan, the Bedouin and the settled, the plain-dweller and the mountain-dweller," and the difference between the Syrian of the Balqa and the Tayyi of the plains. And as it is said that Hudhayl are the Kurds of the Arabs, and the difference between those who settled in the lowlands and those who settled in the highlands, and between those who settled in the highlands and those who settled in the lowlands. And it was claimed that these, although they differed in some of their language and diverged in some of their forms, were united in their softness and the lower Qays, and the strong of Hawazin, and the sound of the Hijaz in language, and in most of it, in contrast to the language of Tajr and the inhabitants of the Yemenite provinces. And likewise in form, and in appearance, and in character. And their speech, despite all this, is purely Arabic, unmixed, unknown, unadorned, and unpolished. They did not differ as much as between the Banu Qahtan and the Banu Adnan, due to what God had imprinted upon that creation, of the characteristics of instincts, and what God Almighty allotted to each island of shape, form, character, and language. If you say, "How then were their children all Arabs, despite the difference in fathers?" We say that the Arabs, when they were one, were equal in their soil, in their language, in their appearance, in their lineage, in their nose and flesh, in their character and disposition. They were molded as one and poured as one, differing in nothing.