The foregoing account gives us an idea of the nature of the Muʿtazilite discussions of the two problems of God's unity and God's justice. Their works were all arranged in the same way. They were divided into two parts, one dealing with the question of the unity, and the other with that of justice. The proofs of the unity were preceded by the proofs of God's existence, and the latter were based upon a demonstration that the world is not eternal, but bears traces of having come to be in time. These are the earmarks by which a Muʿtazilite book could be recognized, and the respect for them on the part of the philosophers, _i. e._, the Aristotelians, was not great. The latter did not consider them worthy combatants in a philosophical fight, claiming that they came with preconceived notions and arranged their conceptions of nature to suit the religious beliefs which they desired to defend. Maimonides expresses a similar judgment concerning their worthlessness as philosophical thinkers.[11] This school of the Mutakallimun, or of the more important part of it known as the Muʿtazila, is of great interest for the history of Jewish rationalism. In the first place their influence on the early Jewish philosophers was great and unmistakable. It is no discovery of a late day but is well known to Maimonides who is himself, as has just been said and as will appear with greater detail later, a strong opponent of these to him unphilosophical thinkers. In the seventy-first chapter of his "Guide of the Perplexed," he says, "You will find that in the few works composed by the Geonim and the Karaites on the unity of God and on such matter as is connected with this doctrine, they followed the lead of the Mohammedan Mutakallimun.... It also happened, that at the time when the Mohammedans adopted this method of the Kalam, there arose among them a certain sect, called Muʿtazila. In certain things our scholars followed the theory and the method of these Muʿtazila."