Taking a glance at Ibn Zaddik's theology just discussed in its essential outlines, we notice that while he opposes vigorously certain aspects of Kalamistic thought, as he found them in al-Basir, the Karaite, his own method and doctrine are not far removed from the Kalam. His proof of the creation of the world from its composite character (substance and accident) is the same as one of Saadia, which Maimonides cites as a Kalamistic proof. We have already spoken of the fact that the method of basing one's theology upon the creation of the world is one that is distinctive of the Kalam, as Maimonides himself tells us. And this method is common to Saadia, Bahya and Ibn Zaddik. In his discussion of the attributes Ibn Zaddik offers little if anything that is new. His attitude is that in the literal and positive sense no attribute can be applied to God. We can speak of God negatively without running the risk of misunderstanding. But the moment we say anything positive we do become thus liable to comparing God with other things; and such circumlocutions as the Kalamistic "Living without life," and so on, do not help matters, for they are contradictory, and take away with one hand what they give with the other. The Biblical expressions must be taken figuratively; and the most important point to remember is that God's essence cannot be known at all. The manner in which we arrive at the divine attributes is by transferring them from God's effects in nature to his own essence. All this we have already found in Bahya much better expressed, and Bahya is also without doubt the source of Ibn Zaddik's discussion of God's unity. We must now review briefly the practical part of Ibn Zaddik's philosophy as it is found in the fourth part of the "Microcosm." In the manner of Bahya he points out the importance of divine service and obedience to the commandments of God, viewing man's duties to his maker as an expression of gratitude, which everyone owes to his benefactor. Like Bahya he compares God's benefactions with those of one man to another to show the infinite superiority of the former, and the greater duty which follows therefrom. The commandments which God gave us like the act of our creation are for our own good, that we may enjoy true happiness in the world to come. As it would not be proper to reward a person for what he has not done, God gave man commandments. The righteous as well as the wicked are free to determine their own conduct, hence reward and punishment are just.