In accordance with this, we find the Muwahhid chiefs installing the Zahirite _fiqh_ as the official system and sternly stopping all speculative discussing either of canon law or of theology. “The Word so stands written; take it or the sword,” is the significant utterance which has come to us from Abu Ya‘qub (reg. 558-580), son of Abd al-Mu’min. The same continued under his son Abu Yusuf al-Mansur (reg. 580-595), who added a not very carefully concealed contempt for the Mahdiship of Ibn Tumart. All such things were ridiculous in his philosophic eyes. [Sidenote: IBN TUFAYL; IBN RUSHD] Under these men and in adjustment with their system lived and worked Ibn Tufayl and Ibn Rushd, the last of the great Aristotelians. Ibn Tufayl was wazir and physician to Abu Ya‘qub and died a year after him, in 531. His was a calm, contemplative life, secluded in princely libraries. But his objects were the same as those of Ibn Bajja. He has evidently no hope that the great body of the people can ever be brought to the truth. A religion, sensuous and sensual alike, is needed to restrain the wild beast in man, and the masses should be left to the guidance of that religion. For a philosopher to seek to teach them better is to expose himself to peril and them to the loss of that little which they have. But in his methods, on the other hand, Ibn Tufayl is essentially at one with al-Ghazzali. He is a mystic who seeks in Sufi exercises, in the constant purifying of mind and body and in the unwearying search for the one unity in the individual multiplicity around him, to find a way to lose his self in that eternal and one spirit which for him is the divine. So at last he comes to ecstasy and reaches those things which eye hath not seen nor ear heard. The only difference between him and al-Ghazzali is that al-Ghazzali was a theologian and saw in his ecstasy Allah upon His throne and around Him the things of the heavens, as set forth in the Qur’an, while Ibn Tufayl was a philosopher, of neo-Platonic + Aristotelian stamp, and saw in his ecstasy the Active Intellect and Its chain of causes reaching down to man and back to Itself.