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.
* 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).
