  In addition to sharing the sensibility that Scripture admits of equivocal terms and “inner meanings”, Maimonides and his Islamic predecessors and contemporaries often draw their attention to very similar sorts of scriptural claims, most notably, those scriptural claims (in the Bible for Maimonides, and in the Quran for the Muslim thinkers) which suggest divine corporeality on their surface. One example can be found in a comparison of Maimonides' and Averroes' respective allegorical analyses of the idea—found in various guises in both the Bible and the Quran—that God rests in a place. For both thinkers, it is simply false to say of God that He is found in space in some place. And so, Maimonides renders this idea of God-in-place allegorical in his treatment of a number of Biblical terms, including the terms “place” (maqōm) (Guide 1.8), “throne” (G 1.9), “indwelling” (G 1.10; G 1.25), and “to sit” (G 1.11). In like manner, we find Averroes' commenting too on texts suggesting that God has a place (or, relatedly, that He has a body)—including the Quranic description of “God's directing Himself [2:29] and the Tradition about His   descent”[30]—as   texts which have a surface meaning which “is obligatory for those adept in demonstration” to interpret allegorically (DT, B 19).