In a medieval commentary attributed to the famous sage, Rabbi Nissim Gerondi (c. 1310-1375), but possibly written by another scholar, one finds R. Nissim's discussion of Christians bowing to holy objects and Muslims bowing to Muhammed. Although the comment is not entirely clear, it appears to be saying that even though the Muslims do not turn Muhammed into a God, one must regard their actions of bowing down to him as idolatry, thus putting them in the category of idolaters.<ref>Hiddushei ha-Ran (Jerusalem, 1958), to Sanhedrin 61b. Benveniste, Op. cit., p. 20a, says that R. Nissim's view is "a great novelty." See also P'ri Hadash, Yoreh Deah, 19:6.</ref> This is a complete reversal Maimonides' view and it is unusual that there is no reference to Maimonides. In any event, we have reason to beleive that R. Nissim did not hold to this view, and we are in possession of a responsum of his in which he declares unambiguously that Islam is not a form of idolatry.<ref>She'elot u-Teshuvot R. Nissim ben Gerondi, p. 45. R. Nissim repeats this view in his commentary to Alfasi, Avodah Zarah, p. 26b in the Alfasi pages.</ref> Although some scholars have attempted to reconcile these two views, for exemple R. Eliezer Waldenberg.<ref>R. Eliezer Waldenberg, Ziz Eliezer (Jerusalem, 1990), vol. 18, no. 47</ref>
===The Hajj and Facing Mecca===
As late as the fifteenth century, we find that R. Simeon ben Zemah Duran still 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 R. Nissim and of the Tashbez. 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 unadulterated Islam, stripped of any pagan remnants. The Tashbez ruled that the religion itself was not idolatrous.<ref>She'elot u-Teshuvot Tashbez, vol. 2, no. 48.</ref> although he ruled that a shohet to was not permitted to slaughter animals while facing Mecca.<ref>Ibid., vol. 3, no. 133.</ref> The R. Solomon ben Adret (c. 1235-c. 1310), ruled however, that although he regarded the practice as distasteful, would not prohibit.<ref>She'elot u-Teshuvot Rashba (Bnei Brak, 1984), vol. 1, no. 345. </ref> This view was supported by R. David ibn Zimra,<ref>She'elot u-Teshuvot Radbaz, no. 162. He also adds an economic argument to buttress his case.</ref> and it was also codified in the Shulhan Aruch.<ref>Yoreh Deah 4:7. </ref>
