Maybe we should take this discussion into the Torah section...
Realize I am not arguing to defend Islam, more arguing so that we can understand Judaism and why sometimes things seem unseemly.
Let me bid farewell to the topic of Islam (if I have your permission of course) and say that those beliefs run contrary to my own Jewish beliefs, and that fact will cause many muslims to hate me, so I have to see islam as my enemy. I do not belive that mohamud had any prophecy but rather he was an illiterate sheep shtuper who spread fantastically twisted stories to arabs who didn't know better.
As I stated earlier there are things revealed in our Jewish scriptures which reveal flaws in every man, from the greatest to the smallest. Aside from flaws the Torah also causes us to ask questions about why things are the way they are.
For instance what we were discussing previously reminded me of the fact that our father Yaakov (Jacob) was permitted to erect a pillar of stones (an idolatrous practice according to the Torah we have today). We (Torah Jews of faith) believe that all of our forefathers knew the commandments of the Torah even before it was given at Sinai. This was learned last week when we read Noach, how he knew which animals were Kosher and which were Treif (un-kosher) without Hashem explicitly explaining it. So too Abraham and Isaac kept kosher, and kept the laws without even being told (intuitively).
So why was it ok for Jacob to erect a pillar of stones?
Here is one discussion of the topic:
http://ravkooktorah.org/VAYISHLA58.htm
Vayishlach: Pillars and Sanctuaries
After 20 years of hard labor under his treacherous uncle Laban, Jacob returned safely to the Land of Israel. Jacob succeeded in appeasing his brother Esau, and finally made it back to Bethel.
Bethel was the place where, as Jacob set out to leave the Land of Israel, he dreamt of a ladder reaching to the heavens, of angels, and Divine promises. Now Jacob fulfilled his 20-year-old promise, and erected a pillar (matzeiva) in God's name.
It appears perfectly acceptable for Jacob to erect a pillar. Later on, however, the Torah specifically prohibits all pillars, even to worship God: "Do not erect a sacred pillar, which the Lord your God hates" (Deut. 16:22). What about Jacob's pillar? The Sages explained that serving God through pillars "was beloved in the time of the patriarchs, but abhorred in the time of their descendants."
Why did the status of pillars change?
To answer this question, we need to examine the difference between a pillar and a sanctuary. A pillar is a single large stone, focal point of Divine service, where all may gather around it. A sanctuary, on the other hand, is a house of worship, a building where the worshippers gather inside of it.
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http://www.aish.com/tp/i/sms/100247889.html
THE PILLAR IN EARLIER TIMES
This explains the basic prohibition, but we still need to investigate why it was permissible for the Avos to construct pillars. Before Yisrael became a nation, the Avos were the whole of klal Yisrael in microcosm. Each of the three was the torchbearer for monotheism. They were exceptional people who exemplified the message which the Torah and its adherents, klal Yisrael, would bring to the world. Although they were individuals, they personified the values and qualities of an entire nation. Let us adduce several proofs for this concept:
Avraham was one, yet he inherited the land; we are many, and to us the land is given as an inheritance. (Yechezkel 33:24)
Avraham is the one who inherited the land, just as the whole nation was destined to do so. And behold, all of the souls which came out of the loins of Yaakov were seventy soul... (Shemos 1:5)
We note that the seventy descendants of Yaakov are described as just one soul, for Yaakov contained all of the elements of the nation which would generate from him.
Just as the verse says about God, ... and God alone shall be exalted on that day (Yeshayahu 2:17), so too about Yaakov it says, Yaakov was left alone... (Bereishis 32:25). (Bereishis Rabbah 77:1)
This is another proof that Yaakov was considered a single, complete being, similar (of course, only in some limited respect) to the unity and all-inclusiveness of God Himself.
We may thus suggest an explanation for the permissability of the pillar in the times of the Avos. The Avos, as individuals, were a complete nation in themselves. It was thus entirely appropriate for them to offer sacrifices upon, and to worship at, pillars. The single stone of the pillar expresses the service of the individual, which in their case was synonymous with the nation. This helps us to understand why the Canaanites chose the pillar as a means of idolatrous service. Idolaters by definition have no communal unity. They are merely a rabble of selfish individuals worshiping their idols. As such, the pillar, the symbol of personal devotion, is well suited to their needs. In contrast to the seventy "soul" of Yaakov, we find that:
Eisav took his wives and his sons and his daughters and all the souls of his house... (Bereishis 36:6)
Even within his own household, Esav did not attain any measure of unity. We may see him as the paradigm of the idolater. It is now clear why the pillar was attractive to the idolater and, although suitable even for Jewish use in the time of the Avos, remains strictly forbidden to us.