Monotheism was a fundamental dogma of the Mohammedan faith. Hence it was necessary for their rationalizing theologians to meet the Trinitarians with their own weapons and show that the multiplicity of the divine attributes which they could not deny, since the Koran was authority for it, does in no way affect God's unity. The problem was quite as important for Judaism as it was for Islam, and for the same reason. Hence Saadia's insistence that inadequacy of language is alone responsible for our expressing God's essential attributes in the three words, Living, Omnipotent, Omniscient; that in reality they are no more than interpretations of the expression Maker. We have now shown that God is one in the two important senses of the word. He is one in the sense that there is no second God beside him; and he is one in his own essence, _i. e._, he is simple and not composed of parts. His Life and his Power and his Wisdom are not distinct one from the other and from his essence. They are all one. We have also proved God's incorporeality. Nevertheless Saadia is not satisfied until he has shown in detail that God cannot be compared to man in any sense, and that the anthropomorphic expressions in the Bible must not be taken literally. In reference to Biblical interpretation Saadia makes the general remark that whenever a verse of Scripture apparently contradicts the truths of reason, there is no doubt that it is figurative, and a person who successfully interprets it so as to reconcile it with the data of sense or reason will be rewarded for it. For not the Bible alone is the source of Judaism, Reason is another source preceding the Bible, and Tradition is a third source coming after the Bible.[65]