More precisely he says elsewhere (Cf. « The peoples beyond the Arabian frontier in Late Antiquity : recent epigraphic discoveries and latest advances », édd. Dijkstra & Fisher, Inside and Out (Late Antique History and Religion, Leuven (Peeters), 2014, pp. 33-79.), p.54 that :
My hypothesis is that the new official religion was a monotheism based on Judaism. It is likely that the followers of this new religion subscribed to the ‘natural’ morality of the Noahide laws and adopted Jewish rules of life that did not contradict the traditional ways of living.
Here the translation of JA 1028 by Robin:
A été rédigé, écrite et exécuté au nom de Rahmanan la relation de Tamim dhu-Hadyat Seigneur des juifs par le Louangé.
The relation of Tamim dhu-Hadyat Lord of the Jews by the Praised One was drafted, written and executed in the name of Rahmanan.
Do you know that the praised one is in Arabic and in that text b-Mhmd ?
1 i found the translation in hymiar, aksum and arabia deserts in late antiquity.
Date is 2015.
The above article is 2014.
In the former robin ends up the translation in english
"was composed, written, and carried out in the name of rahmanan the narration of tamim dhu-hadyat. Lord of the jews, with the Praised one."
Martin kerr, mentioning iwona guida, translates with
"Rb hd b-mhmd" with "der herr der juden, mit (?) (Der hilfe des?) Gepriesenen (muhammad)
Gajda notices that mhdm can be rhbd one of many different god name or epithets.
Kerr at the end suggests that this maybe later islamic interpretation may have constructed on this epithet or "arab messiah" the future prophet.
This relation or narration of the tamim dhu-hadyat, made, carried out, composed by the praised one is a reference to the inscription.
CSAI and noble just present tamim dhu hadyat as the author.
And he writes this thanking the lord of the jews. Thanking the praised one.
The article by robin has the picture of the inscription
It is ancient sabaitic.
Robin proposed other translations (see dasi.cnr.it)
All around this.
I do not see apart kerr any author giving relevance to this.
But comparing the closure with all other inscriptions of jewish background before aksum christianized the hymiarites, nowhere is this "by the praised one" or "mit der hilfe des muhammaden" to find.
The question is why the author needed to use that title and where it has been taken from.
The hymiarite prince sharah must have agreed to fit that title there.
The dhu yaz kings are in contact with other tribes and express fate in the jewish Lord.
How robin says that these people follow nohahide laws is his opinion.
What i noticed is that van syvers refers to the arabs in his article prophetology in the early umayyad arab empire, and he says that these arabs presented themselves are representing the old law.