There was a widespread perception that an idol was to be found in the Ka'aba. For example ''Midrash Lekah Tov'' regarded Mecca as the name of an Islamic idol<ref>Midrash Lekah Tov (Jerusalem, 1960), Vol. 2, p. 250</ref> Based on this this R. Menahem Meiri, R. Abraham Sofer (son of the Hatam Sofer) and ''Sefer ha-Eshkol'' rule that it was forbidden to drink or even obtain benefit from wine handled by a Muslim. According to them, there was no difference in the halachic status of wine handled by a Muslim or an idolater.<ref>See R. Menahem Meiri, Bet ha-Behirah: Avodah Zarah, Abraham Sofer, ed. (Jerusalem, 1964), p. 214 (quoting R. Joseph ibn Migash), and Sefer ha-Eshkol, Z.B. Auerbach, ed. (Halberstadt, 1865), section 3, p. 150.</ref> ''Simhah Assaf''<ref>Simhah Assaf, ed., Teshuvot ha-Geonim (Jerusalem, 1929), no. 266,</ref> rules that wine handled by a Muslim is forbidden for use as if it was touched by a Christian. However, from the reason given in this responsum, one cannot conclude that a Muslim was viewed as an idolater. Nahmanides made a distinction between Muslim wine and Jewish wine which was touched by a Muslim. Some Also based on this, some ''achronim '' like the ''Birkei Yosef''<ref>R. Hayyim Joseph David Azulai, Birkei Yosef: Shiyure Berachah (Jerusalem, no date), Yoreh Deah 122: 1.</ref> and the ''Tashbez''<ref>R. Simeon ben Zemah Duran, She'elot u-Teshuvot Tashbez (Lemberg, 1891), vol. 2, no. 48</ref> ruled that the practice was not to receive any benefit from wine handled by a Muslim.
===Geonim===
Most of the ''rishonimgeonim'' held that Islam was not idolatry , however they did bring another factor into play. The Talmud gives another reason to prohibit the drinking of wine, the need to prevent socialization with non-Jews,apparently even non-idolatrous ones.<ref>need source</ref> Based on this R. Zemah Gaon ruled that even though one could benefit from Muslim wine, it was still unfit to be drunk by a Jew.<ref>Hemdah Genuzah (Jerusalem, 1863), no. 114.</ref> Similar rulings were also made by Geonim Kohen Zedek,<ref>Joel Muller, ed., Halachot Pesukot min ha- Geonim (Cracow, 1893), no. 25.</ref> Sar Shalom,<ref>David Casell, ed., Teshuvot Geonim Kadmonim (Bnei Brak, 1986), no. 46.</ref> Nahshon,<ref>Simha Hasida, ed., Shibbolei ha-Leket (Jerusalem, 1988), Vol. 2, p. 20.</ref> and other important rabbonim.<ref>See the sources quoted by Hanoch Albeck in the notes to his edition of Sefer ha-Eshkol (Jerusalem, 1938), pp. 77-78.</ref> However, R' Yizhak Rafael in his Sefer ha-Manhig, ruled that such wine was permissible for drinking.<ref>See Yizhak Rafael, ed., Sefer ha-Manhig (Jerusalem, 1978), Vol. 2, p. 660, and Albeck, loc. cit. Rabbenu Nissim, She'elot u-Teshuvot R. Nissim ben Gerondi, ed. Kleon Feldman (Jerusalem, 1984), p. 45</ref> He says that "perhaps it is permissible" to drink Muslim wine in a setting not conducive to socializing.
See the sources in Mayim Hayyim<ref>Mayim Hayyim (Jerusalem, 1985), Vol. 2, Yoreh Deah, no. 66, by the late Sephardic Chief Rabbi of Haifa, R. Joseph Messas</ref> where it is explained why certain authorities disregard the Geonic view that permits one only to obtain benefit from this wine but does not allow one to drink it. "There is no unity [of G-d] like the unity found in Islam; therefore, one who forbids [drinking] wine which they have handled turns holy into profane by regarding worshippers of G-d as worshippers of idols, G-d forbid."<ref>See p. 159</ref> On the other hand, kabbalists like R. Joseph Hayyim, tried to show that Islamic monotheism was far removed from the monotheism of Judaism<ref>See, e.g., R. Joseph Hayyim, Da'at u-Tevunah (Jerusalem, 1965), pp. 25b-26a.</ref>
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