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Undoubtedly the ideas involved in the Ismaʿilian doctrines were totally subversive of the teachings of Islam, but so were those of the “philosophers,” and in exactly the same way. The views of Ibn Tufayl (d. 531 A.H.) and of Ibn Rushd (Averroes, d. 595 A.H.) were purely Aristotelian in basis, and on this foundation was built up an agnostic-pantheistic superstructure. Ibn Tufayl particularly makes it quite clear that his teaching is not consistent with the Qurʾan which he treats as setting forth a system of doctrines and ritual precepts suitable for the unlearned who ought not to be disturbed in their simple faith, but quite inadequate for the satisfaction of the more intelligent: the mysteries of the universe, revealed through Aristotle and his followers, furnish a sounder religion, but it is expedient that this be reserved for the enlightened and not divulged to the illiterate who are unable to appreciate or understand its bearing. Such teaching is subversive of orthodox Islam, and consciously so: in the case of ʿAbdullah it may, perhaps, be described as a conspiracy against religion. In one sense it was the final product of the rationalism of the Muʿtazilites.