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I, Shaka-Ngudu-KMT, write this article in order to refute Dr. Wesley Muhammad’s claim that the Arabic word “abyad” means “black”.


In Islam Does the Color of the Prophet(s) Matter?
(Sept. 11, 2011)
“In the context of human complexions, the term
abyad assumes its didd sense and means ‘black’.
Now you can realise that his stance is looser than previously:
(Abyad and the Black Arabs: Refuting the Would-be Refuters p.2)
“In Classical Arabic the term
abyad when applied to human complexion rarely means ‘white-skinned’.”

In Islam Does the Color of the Prophet(s) Matter? (Sept. 11, 2011)
Abyad/bayad is a particular shade or ‘type’ of blackness.”
Above, "abyad/bayad" deals with "blackness" but below it's the opposite:
(Abyad and the Black Arabs: Refuting the Would-be Refuters p.9)
Ibn Manzur (d. 1311) in his Arabic lexicon, Lisan al-'arab, quotes the following […] “i.e., the Arabs and the non-Arabs, for the predominant complexion of the Arabs is dark brownish black [al-sumra wa l-udma] and that of the
non-Arabs is white [al-bayad wa l-humra].”

Wesley Muhammad has already been refuted and I used his own writings in doing so. And I will show and prove his error again :

In Islam Does the Color of the Prophet(s) Matter? (Sept. 11, 2011)
Al-Tirmidhi reports in his al-Shama’il al-Muhammadiyyah (#1), on the authority of Anas b. Malik,
“ The Messenger of Allah (s) was neither tall, such that he would stand out, nor was he short. He was not albino-
white (al-abyad al-amhaq)

There isn’t any shade of doubt that in Classical Arabic, the word for “white” is “abyad/bayad”.

(Abyad and the Black Arabs: Refuting the Would-be Refuters p.8)
Al-Jahiz (d. 869), probably one of the greatest prose writers in Classical Arabic literature, authored a work with the remarkable title, Fakhr al-sudan 'ala l-bidan, “The Boast of the Black Race Over the White.”
“[The Blacks] said: ’The Blacks (al-Sudan) are more numerous than the Whites (al-
Bidan).

Isn’t the word “bidan” an alternative form of the word “abyad” ?

CONCLUSION :

I think that the readers can now appreciate how crucial this “abyad” issue is, it is clear that it was the “vital nerve” for Wesley Muhammad & Tariq Berry’s claims. So I wasn’t surprised that Dr. Wesley Muhammad would be upset, but I frankly didn’t expect him to back down from me.
I’ve left a message on his voicemail yesterday asking for his position, but unfortunately just like his previous article implies, it looks like he is scared of facing me on stage publicly and he just happened to find an excuse to get away. No wonder Dr. Wesley Muhammad wrote
“As is obvious, Shaka’s decision was totally personal (against me) and ideological (against Islam).”
But the whole world can see, while laughing at this false allegation, that my video was only addressing his claims just like this article does.
Dr. Wesley Muhammad can still manifest himself and prove that he has somewhat of an integrity left by standing to HIS challenge to debate me.
It was 3 months ago that we spoke, agreed to debate and agreed on the time frame that I proposed. In the last 3 months I started preparing a presentation and some brothers of mine in the US had already been seeking an appropriate venue for the event… And needless to say that anything I work on is way more significant than a video of me quoting an article (that which had Wesley Muhammad shook)…
That being said, I am not begging you, I would just appreciate if at least you could state, for the record, your current position. And I hope that you won’t change your mind ever again because of a 10min video, this seems strange for someone who’s supposed to have “been in this” for +20 years… However, should you back down (academic might prefer the term “desist”) it will be only fair and justify for me to emphasise it in my own manner.

December 4, 2011

(New) Dr. Wesley Muhammad refuted by Tariq Berry

Wesley Muhammad refuted

Wesley's 1st article about Shaka

Wesley's 2nd article about Shaka

 

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