As generally recognized by Jews, the Hebrew Bible is organized into three main sections: the Torah, or “Teaching,” also called the Pentateuch or the “Five Books of Moses”; the Neviʾim, or Prophets; and the Ketuvim, or Writings. The Book of Daniel is a part of the "Writings". Unlike the Torah and the books of Prophets, the works found in Ketuvim do not present themselves as the fruits of direct divine inspiration.
Was the Book of Daniel originally in the Prophetic Section of the Tenakh?
“…the present position of the Book (of Daniel) in the Hebrew Canon is not its original position. We have it on the authority of the Jewish historian Josephus that that at the close of the first century A.D. the Canon of the Old Testament books was differently arranged from that at present accepted among the Jews; and it is also evident from the writings of the Early Fathers that a change must have been made in the arrangement of the Jewish Canon between the middle of the third and the end of the fourth century A.D.” - Charles Boutflower, “In and Around the Book of Daniel,” pages 276-277.
Josephus in Contra Apionem 1:8 writes, “We have but twenty-two (books) containing the history of all time, books that are justly believed in; and of these, five are the books of Moses, which comprise the laws and earliest traditions from the creation of mankind down to his death. From the death of Moses to the reign of Artaxerxes, King of Persia, successor of Xerxes, the prophets who succeeded Moses wrote the history of the events that occurred in their own time, in thirteen books. The remaining four documents comprise hymns to God and the practical precepts to men.”
Daniel was included in those 13 books.
“The Book of Daniel would not be out of place in the prophetic section, Joshua, Judges and Kinds are included in the Prophets, and the translators of the Septuagint version of the Jewish Scriptures placed Daniel there also.” Joseph D. Wilson, “Did Daniel Write Daniel,” page 84.
Next,
Rabbi Moses Abraham Levi said, "I have examined and searched all the Holy Scriptures and have not found the time for the coming of Messiah clearly fixed, except in the words of Gabriel to the prophet Daniel, which are written in the 9th chapter of the prophecy of Daniel."
From Maimonede’s Sixth Principle of Faith:
"Third, when a prophet receives prophecy, even though it was only a vision and by means of an angel, he would nevertheless be weakened by it and his body would shudder. He would be stricken with a very great fear almost to the point that his spirit would leave his body, as Daniel said when [the angel] Gavriel (Gabriel) spoke to him, "No strength remained in me; my robustness changed to pallor, and I could retain no strength... and I was in a deep sleep upon my face, and my face was to the ground". And as he says later, "during the vision my joints shuddered and I could retain no strength". (Daniel 10:8-9, 16). But Moshe, may he rest in peace, was not so, rather, the word came to him and he did not experience trembling and shivering in any way, as it says, "And HaShem spoke to Moshe face to face, as a man speaks to his friend" (Shemos [Exodus] 33:11). In other words, just as a man does not experience trembling from the speech of his fellow, Moshe did not tremble from the word even though it was face to face. This was due to his total attachment to the intellect, as we said earlier."
The “Prophet Daniel” found in the Dead Sea Scrolls:
“Comment: It is interesting to note that every chapter of Daniel is represented in these manuscripts, except for Dan 12. However, this does not mean that the Book lacked the final chapter at Qumran, since Dan 12:10 is quoted in the Florilegium (4Q174) - (Dead Sea Scrolls), which explicitly tells us that
‘it is written in the Book of Daniel the Prophet.’
JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees.
The Talmud refers to Daniel as a Prophet
"Hatach is another name for the prophet Daniel. He was called Hatach (related to the Hebrew word for "cut") because he was "cut down," demoted from his position of greatness, which he held at the courts of the previous kings (Megillah 15a).
http://www.virtualpurim.org/scripts/tgij/paper/IndexPurim.asp?ArticleID=1436&Cat=Megillah
So I'm afraid what you originally wrote at the beginning of this post is inaccurate.
