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

The Qur'ān DOES NOT ABROGATE the Torah

"Oh People of the Book! You have no guidance [in life] until you maintain the observance of the Torah and the Gospel and that which has been revealed to you from your Lord; and certainly that which has been revealed to you [O Muhammad] from your Lord will make many of them [who do not observe the Torah or the Gospel's commandment to continue observing the Torah until Heaven and Earth pass away] to increase in rebellion and disbelief [in their aforementioned Scriptures]." - Qur'ān 5.68

قُلْ يَا أَهْلَ الْكِتَابِ لَسْتُمْ عَلَىٰ شَيْءٍ حَتَّىٰ تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ ۗ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۖ فَلَا تَأْسَ عَلَى الْقَوْمِ الْكَافِرِينَ

Poetry from Baḥya

And if you do not grant me grace and forgive my transgression,
to whom shall I lift my eye?
If a master does not have compassion upon his servant and
forgive his guilt
To whom can he cry other than his master?...
Whither shall I go away from your spirit, and whither shall I flee?
If I go up to heaven, there you are; if I go down to Sheol, there
you are.
Therefore, from you to you I shall turn (mimkha elekha asurah)
From before you to you I shall flee (minegdekha `alekha evraḥah)
From your judgment to your mercy I run
From your quality of judgment to your quality of mercy I shall take refuge.

- Baḥya ibn Paqudah