  Other shared characteristics concern the general framework and the intended audience: both works seek to guide Jews who are confused in their traditional belief as a result of the study of philosophy. Moreover, in some passages, Maimonides seems to implicitly criticize or correct Ibn Daud, for example, in his doctrine of attributes where Maimonides explicitly rejects the view that attributes that are understood as relations can be ascribed to God (cf. section 5.3 above).  Maimonides says that at first sight this kind of predication may seem permissible, but more exact speculation proves that it is incorrect, since there is no true relation between God and what is other than God (Guide I.52, transl. Pines p. 120).  In general, one is tempted to assume that Ibn Daud’s work served as a model for Maimonides from which he drew inspiration on the one hand and which he found to be in need of improvement on the other. 