Another reason for the importance of the Muʿtazilite school for the history of Jewish thought is of recent discovery. Schreiner has suggested[12] that the origin of the Muʿtazilite movement was due to the influence of learned Jews with whom the Mohammedans came in contact, particularly in the city of Basra, an important centre of the school. The reader will recall that the two main doctrines of the Muʿtazila were the unity of God and his justice. The latter really signified the freedom of the will. That these are good Jewish views would of course prove nothing for the origin of similar opinions among the Mohammedans. For it is not here a question simply of the dogmatic belief in Monotheism as opposed to polytheism. Mohammedanism is as a religion Monotheistic and we know that Mohammed was indebted very much to Jews and Judaism. We are here concerned with the origin of a rationalistic movement which endeavors to defend a spiritual conception of God against a crude anthropomorphism, to vindicate a conception of his absolute unity against the threatened multiplication of his essence by the assumption of eternal attributes, and which puts stress upon God's justice rather than upon his omnipotence so as to save human freedom. Another doctrine of the Muʿtazila was that the Koran was not eternal as the orthodox believed, but that it was created. Now we can find parallels for most of these doctrines. Anthropomorphism was avoided in the Aramaic translations of the Pentateuch, also in certain changes in the Hebrew text which are recorded in Rabbinical literature, and known as "Tikkune Soferim," or corrections of the Scribes.[13] Concern for maintaining the unity of God in its absolute purity is seen in the care with which the men of the Agada forbid any prayer which may have a semblance, however remote, of dualism.[14] The freedom of the will is clearly stated in the Rabbinic expression, "All is in the hands of God except the fear of Heaven."[15] And an apparently deterministic passage in Job 23, 13, "But he is one and who can turn him, and what his soul desireth, even that he doeth," is explained by Rabbi Akiba in the following manner, "It is not possible to answer the words of him who with his word created the world, for he rules all things with truth and with righteousness."[16] And we find a parallel also for the creation of the Koran in the Midrashic statement that the Torah is one of the six or seven things created before the world.[17]