The Qur'an asks: Why ask Muhammad when you have the Torah?

Once we strip away the centuries of explaining the clear words of the Qur'an away, we read that Muhammad told people NOT to come to him and ask about matters which the Torah had already instructed us on:

"And why do they come to you for a decision while they have the Torah, in which is the Decision of God; yet even after that, they turn away. For they are not Believers (Mu'minin/Ma'minim)." (5.43)

وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ

Accepting the words of the Qur'an would revolutionize the Islamic world. Thus, the Torah tells us that "Everything that I command you, you shall keep and observe; do not add to it, and do not subtract from it." (Deuteronomy 13:1) Al-hamdulillah, Muhammad understood this and it is reflected in the Qur'an which accepts the Torah, does not abrogate it, nor the commandments therein for Jews, but does not mandate the 613 mitzvot upon those who have not embraced willing the Yoke of the Torah. This was the position on Muhammad of such individuals as Rabbi Natanyel ibn al-Fayyumi, leader of the Jewish community of Yemen and the `Issuniyyah Jews.

Sunni Hadith on Muhammad paying respect to the Sefer Torah and professing belief in it

Abu Dawud narrated in his collection that Ibn Umar said:

A group of Jewish people invited the messenger of Allah to a house. When he came, they asked him: O Abu Qasim, one of our men committed adultery with a woman, what is your judgment against him? So they placed a pillow and asked the messenger of Allah to set on it. Then the messenger of Allah proceeded to say: bring me the Torah. When they brought it, he removed the pillow from underneath him and placed the Torah on it and said: I believe in you and in the one who revealed you, then said: bring me one of you who have the most knowledge. So they brought him a young man who told him the story of the stoning. (Book 38.4434)

وقال أبو داود: حدثنا أحمد بن سعيدالهمداني، حدثنا ابن وهب، حدثنا هشام بن سعد أن زيد بن أسلم حدثه عن ابن عمر قال: أتى نفر من اليهود فدعوا رسول الله صلى الله عليه وسلم إلى القف، فأتاهم في بيت المدارس، فقالوا: ياأبا القاسم، إن رجلاً منا زنى بامرأة فاحكم. قال: ووضعوا لرسول الله صلى الله عليه وسلم وسادة فجلس عليها، ثم قال «ائتوني بالتوراة، فأتي بها، فنزع الوسادة من تحته ووضع التوراة عليها، وقال «آمنت بك وبمن أنزلك» ثم قال «ائتوني بأعلمكم» فأتي بفتى شاب ثم ذكر قصة الرجم نحو حديث مالك عن نافع.

How is this hadith viewed in the Ummah? Naturally it is rejected, as it is dissimilar and theological embarrassment to the mainstream dogma. The issue is pinpointed with a transmitter Hishām ibn Sa’ad Al-Madanī. Hāfith Ibn Hajr says about him in his Taqrīb, that he was "Honest" though had "mistakes, and delved into Shi'ism." Thus, once again, we find that even those who we were not Shi`ah themselves found Jewish Muhammad traditions from amongst the school of the Ahl al-Bayt. While many of the most anti-Jewish polemicists in Islamicate scholarship seem to detest him, Abu Zura’ah said, "His status is honesty" and Al-`Ijlī said, "His hadīth are permitted, and are Hasan Al-Hadīth." (Entry 7294 of Tahrīr Taqrīb published by Mu’assasat al-Risālah 1997)

The Shi`i Imam al-Mahdi will pray in Hebrew

Reported to us Ahmad ibn Muhammad ibn Saeed al Uqdah who said: It was narrated to us from Ali ibn al-Hasan al-Taymali who narrated to us from al-Hasan and Muhammad the sons of Ali ibnu Yusuf, from Sa’daan ibn Muslim, from Rajaal, from al-Mufadhaal ibn Umar from Abu Abdullah (Ja`far al-Sadiq, the sixth Shi`i Imam) that:

“When the Imam Mahdi calls out, he will pray to God in Hebrew.” (al-Numayni, Kitab Al-Ghayba)

Palestinian Muslims are Talmūdically Gerei Tōshav

The Torah does NOT support the idea that only Jews can live in Eretz Yisrael and it COMMANDS many times that the ger tōshav be respected and protected therein. Avōdah Zarah 64b indicates that a one fulfilling the Noachid commandments, and thus a Muslim, should be considered a ger tōshav. Oppressing Palestinians in any way is a violation of the Torah and thus Judaism.

Avōdah Zarah 65a indicates that gerei tōshav need not be formalized before a Beyt Dīn, but can be informal; lest anyone try to suggest that their status as gerei tōshav needs to be formally professed before rabbis. In either event, we know that the tenants of the Qur'ān mandate the Noachid laws and thus, by professing Islām, they are professing to be gerei tōshav, and secondarily, 65a makes it clear that this is not even an issue. Simply by professing to follow the tenants of the Qur'ān, the Palestinian Muslim is Talmūdically granted the status of ger tōshav.

It is time for Israel to truly become a Jewish State and recognize the rights of the gerei tōshav.

A good starting place for Judeo-Sufi studies...

Rabbeinu Bachya ibn Paqudah's Duties of the Hearts. Known in Arabic as Al-Hidayah ila Fara'id al-Qulub. In the Hebrew translation from the Judeo-Arabic, it is known as Chovot ha'Levavot, a text studied in Orthodox Yeshivot still today.

http://www.amazon.com/Direction-Duties-Littman-Library-Civilization/dp/1904113230

The next book, Al-Bustan al-`Uqul (The Garden of Intellectual-Reasonings) is Rabbi Natanyel ibn al-Fayyumi. Like rabbeinu Bachya, he was a Neo-Platonist, influenced by the Ikhwan as-Safa and was also the head of the Jews of Yemen the generation before the Rambam. The Epistle to Yemen was to this man's son, one of several significant reasons arguing for its lack of total historicity...

http://www.amazon.com/Bustan-al-Ukul-Nathanael-ben-Fayyumi/dp/0543712834/ref=sr_1_fkmr0_1?ie=UTF8&qid=1284477209&sr=1-1-fkmr0

The son of the Rambam, Avraham ben Maimonides, authored the Kitaab Kifayat al-`Abideen, (Comprehensive Guide to the Servants), a book which famously praised the Sufis of Islaam and called for the readoption of their ancient Jewish practices by the Egyptian Jewish community which he led. This is actually a very bad translation and not even the whole book. This was translated from the HEBREW translation from the Judeo-Arabic, and as i said, it is not even the whole thing. But the Judeo-Arabic translation is very long out of print. i have a copy that my son is scanning in, but it's not ready yet (still a lot to scan).

http://www.amazon.com/Guide-Serving-Torah-Classics-Library/dp/1583309810/ref=sr_1_1?s=books&ie=UTF8&qid=1284477257&sr=1-1

`Ovadyah ben Avraham ben Maimonides wrote an excellent Judeo-Sufi Treatise on the Pool, in Judeo-Arabic: Al-Mawalah al-Hawdiyyah

http://www.amazon.com/Treatise-Pool-Al-Mawala-Al-Hawdiyya/dp/0900860871/ref=sr_1_1?ie=UTF8&s=books&qid=1284477473&sr=1-1-spell

Natan'el Ibn Al-Fayyumi, Leader of the Jews of Yemen (ca. 1090-1165)

"Nothing prevents God from sending into His world whomsoever He wishes, since the world of holiness sends forth emanations unceasingly... Even before the revelation of the Law he sent prophets to the nations... and again after its revelation nothing prevented Him from sending to them whom He wishes so that the world might not remain without religion... Muhammad was a prophet to them but not to those who preceded them in the knowledge of God. He permitted to every people something He forbade to others. He sends a prophet to every people (Qur'aan 14.4) according to their language."

Ibn al-Fayyumi, the Bustan al-Ukul (ed. and trans. D. Levine; New York: Columbia University Press, 1908; repr. 1966), pp. 2 and el-Uqul: Gan ha'Sekhalim (Jerusalem: Halikhot Am Israel, AM 5744/1984)

Rabbeinu Aḅraham ben Rambam on the Jewish Origins of Sufi Practice

You are aware of the ways of the ancient saints of Israel, which are not of but little practise among our contemporaries, that have now become the practice of the Ṣūfīs of Islām, on account of the iniquities of Israel...

Aḅraham ben Maimonides, Kifāyat al-`Abidīn, Volume II, translated by Samuel Rosenblatt, (Baltimore, 1938), 266

Do not regard as unseemly our comparison of that to the behaviour of the Ṣūfīs, for the latter imitate the prophets and walk in their footsteps, not the prophets in theirs...

Ibid, 320

Observer then these wondrous traditions and sigh with regret over how they have been transferred from us and appeared amongst a nation other than ours whereas they have disappeared in our midst. My soul shall weep... because of the pride of Israel that was taken from them and bestowed upon the nations of the world...

Ibid, 322