However, Rabbi Soloveitchik argues that, since Maimonides identifies the denial of prophecy with idolatry, "why should the Shahadah, with its assertion of the primacy of Mohammed's prophecy, not be on a similar footing? The contemporary nature of Judaism changes little whether one asserts that there never was a revelation or whether one claims that it occurred but is now outmoded. Both statements would seem to be equally treasonable" (pp. 285-286). The Magen Avraham, <ref>Orah Hayyim 128:37</ref>, who argues that, at least in one respect, Maimonides equates conversion to Islam with idolatry.
Some authorities, after Maimonides, who, while clearly aware of the monotheistic nature of Islam, still disagreed with Maimonides' position, and asserted that Jews must give up their lives rather than be forced to convert to Islam. Their rationale was based on the fact that if one gives his agreement to Muhammed's prophetic mission, this is the equivalent of denying the validity of Torah. According to this opinion it is a capital offence to deny the Torah,<ref>Cf. Soloveitchik, Op. cit., p. 285.</ref> and they thus viewed idolatry as merely a manifestation of this denial. R. David ibn Zimra quotes the renowned R. Yom Tov Ishbili (c. 1250-1330) as holding to this view and expresses agreement with him.<ref>She'elot u-Teshuvot Radbaz, nos. 344, 1163. See also R. Jacob Emden, Migdal Oz (Jerusalem, 1969), p. 28b. The halachic status of a convert to Islam with regards to marriage, divorce and ''yebum'', is a complicated issue.<ref>For the Geonic opinions on the matter, see B.M. Lewin, Ozar ha-Geonim to Yevamot (Jerusalem, 1984), pp. 34-37.</ref>
