Islam began as a 7th century Noahite reform among the [[Elagabalites]] and other people of the Middle East. However [[Hagarim]] of that time soon rose up to suppress their [[Idumean]] and other Karaite Judaic teachers as they followed Christianity back down along the path of [[Supersessionism]].

There has been much less halachic literature written about Islam compared to Christianity. It has been suggested that this is due, in part, to the fact there has not been in the way of substantial polemics directed at Islam.<ref>Much of this article is based on 'Islam and the halacha'' in ''Judaism: A Quarterly Journal of Jewish Life and Thought'', 6/22/1993, Author: Shapiro, Marc B.</ref> Almost all halachic authorities follow Maimonides and rule that Islam is not idolatry. Many halachic authorities disagree with Maimonides and rule that Muslims enjoy, at least in part, the status of a ''[[Ger Toshav]]''. Although concerning both these points there are major halachic authorities with dissenting opinions. The most serious issues with Islam from a Noahide point of view is the non-acceptance of Jewish scriptures and the "[[replacement theology]]" of the Prophethood of Muhammed. The Brisker Rav said that for Muslims to be considered Noahides, they must accept the 7 mitzvos because Hashem commanded it at Sinai. Additionally, they must honor the prohibition of "shfichas domim".

This question has been dealt with above.

====The [[Hajj]], Facing Mecca and Shechitah====

As late as the fifteenth century, we find that R. Simeon ben Zemah Duran (''Tashbez'') ruled that Islam itself was not idolatrous.<ref>She'elot u-Teshuvot Tashbez, vol. 2, no. 48.</ref> but he also ruled that a shohet to was not permitted to slaughter animals while facing Mecca.<ref>Ibid., vol. 3, no. 133.</ref> because he regarded the Muslim pilgrimage to Mecca as being of an idolatrous nature.<ref>Keshet u-Magen (Jerusalem, 1970), p. 19b.</ref> Of course, there is a difference between the view of the ''Tashbez'' and R. Nissim quoted above. Where the ''Tashbez'' was concerned with the remnants of the pre-Islamic period, R. Nissim's objection appears to be directed at what he considered to be pure Islam, not including any pre-Islamic pagan remnants.

# 17:36 And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning). <br>'''— Prohibition of Limb of a Living Creature #6''' (see Surat al-Ma’ida 3, Surat al-Baqara 173 for direct prohibition. The prohibition of blood mentioned in 2:173; 5:3)

Concerning the term "Muslim" which means "submission", it should be noted that in the Torah, everywhere the word "Kenite" used, it is translated to Aramaic as Salamai or [[Muslamai]]. Some suggest this refers to the great numbers of non-Jewish believers who came to sacrifice the Qurban Shlamim in Jerusalem together with the Jews. Salamai, [[Musalamai]], Muslims. This could be a clear indication in our literature that Islam is an ancient religion, dating back to second temple times, at least. And if Islam's roots are the same as what we call ''Bnei Noah'', then it is much older, it is the religion of Noah, and Adam himself.

==Sheich Palazzi's Speech at the Conference on Noahide Council==

* Ronald Kiener, "The Image of Islam in the Zohar," Mehkerei Yerushalayim be-Mahshevet Yisrael 9 (1989): 43-65 (English section)

* Abraham Schreiber, "Yahas Hachmei Yisrael le-Istam," in Itamar Warhaftig, ed., Minhah le-Ish (Jerusalem, 1991), pp. 276-292.

* Regarding [[Karaite Jewish]] attitudes, see Haggai Ben-shammai, "The Attitude of Some Early [[Karaite Jews|Karaites ]] Towards Islam," in [[Isadore Twersky]], ed., Studies in Medieval Jewish History and Literature (Cambridge, Mass., 1984), Vol. 2, pp. 1-40.

* Regarding Islamic influence on Jewish practice, Naphtali Wieder, Hashpa'ot Islamiyyot al ha-Pulhan ha-Yehudi (Oxford, 1947).

[[Category:Islam's Origins]]

[[Category:Islamic_Religion]]

[[Category:Noahide Islamic Religion]]

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