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 shadow 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
