  Stroumsa sees Maimonides as actively responding to Averroes on this very point at Guide 2.25 where he emphasizes that the “intention of the text” is to offer, even at the external level, a non-corporeal interpretation of anthropomorphic claims about God; Stroumsa sees this as a response on Maimonides part to Averroes’ own talk of the “intention of the Lawgiver” which, on the contrary, ensures that the external meaning of the scriptural text is simply an imaginative teaching about divine corporeality aimed to accommodate the average person’s need for  images.[31] Reflecting  on some of the hermeneutical tensions (or subtleties) in Maimonides’ work, Stroumsa identifies the influence of al-Ghazali’s Fayṣal where Maimonides tries to save midrashic ideas by describing them as allegories, and the influence of Averroes where Maimonides emphasizes the importance of the reader’s staying within the limits of her ability to understand truths.[32]