Ibnu Tufail

Hayy Ibn Yaqzan. A Source for Features of the Ascent in The Mountain and the Valley?
When I first read The Mountain and the Valley my memory was pushed back to parts of the passage I insert here from Ibn Tufayl Hayy Ibn Yaqzan: A Philosophical Tale. That Ernest Buckler should have carried features of the mysticism of Ibn Tufayl into his novel may seem unlikely. However, like the Hellenes, Buckler is a philosopher mystic and Islamic mysticism is especially tied into philosophy. Those of you acquainted with the writings of al-Fārābī (870-950), Ibn Sīnā (called Avicenna by the Latins, 980-1037) and al-Ghazālī (1058-1111), Ibn Rushd (died 1198, called by the Latins, “Averroes” and “The Commentator”), will hear echoes of their teachings in Ibn Tufyal (c. 1105- 1185). Lenn Goodman is correct to say in his introduction that for these Islamic philosophical mystics and mystical philosophers “nothing revealed in a beatific experience can contradict the truths we learn through the use of reason”. The inverse is also true: nothing rigorously demonstrated through the use of reason can contradict the truths of prophecy. Thomas Aquinas would say the same.
Ibn Tufayl was attached to both the occidental (rational) and the oriental (mystical) Arabic philosophies. He had introduced Ibn Rushd (Averroes) to the Caliph, was succeeded by Averroes as court physician, and was behind the commissioning of Averroes’ commentaries on Aristotle.
Hayy Ibn Yaqzan was widely influential. It had a large following in the Arab world, was summarized to the Royal Society in England in 1672 and in the 18th and 19th centuries became a best seller in the West. Translated to English and Dutch in the first decade of the 18th century, it played a role in the European Enlightenment (see Samar Attar, The Vital Roots of the European Enlightenment: Ibn Tufayl’s Influence , Lexington Books, 2007). Hayy is “the man of reason,” whose most well-known appearance is in Robinson Crusoe, and in the idea of the tabula rasa, it enables an escape from the framework imposed by the Augustinian opposition of nature and grace and a revival of Aristotelian philosophy.
At the level of fundamentals there is much in common between The Mountain and the Valley and Hayy Ibn Yaqzan. In the latter, there is a step by step ascent by way of a correspondence between individual, social, philosophical, mystical and religious developments which is represented as inherent to the cosmic structure. However, crucially “wide awake” (the name of the solitary who makes the ascent) cannot live in the social world. He attempts to bring enlightenment to it but is rejected and forced to flee back to his island.
Suggesting any connection between the two works is somewhat daring and it is clear that there is no identical repetition but there are images and concepts and programmatic elements in common. Enough I judge to make me suggest that reading this will be a worthwhile for some of you.

Vsebina 8 Transliteracija arabske abecede 9 Uvod 9 Prvi del Muqaddimat Ḥay Ibn Yaqẓān 20 Drugi del Muqaddimat Ḥay Ibn Yaqẓān 25 Živi sin budnega 25 Neobljuden otok 28 Začetek zgodbe Živega sina budnega za zanikovalce prihajajočega rojstva [al-ṭawaludu] 30 Začetek zgodbe za tiste, ki verjamejo v rojstvo 35 Gazela, ki je vzgojila Živega sina budnega 36 Živi sin budnega preučuje živali ter preizkuša različna pokrivala [al-kisā'] in orožja [al-silāḥ] 38 Gazelina smrt 39 Raziskovanje vzroka gazeline smrti 40 Odkritje [kašf] srca 43 Kam je izginil upravitelj [al-muṣarif] telesa? 44 Krokarji učijo, kako pokopati telo 45 Ogenj in okusen obrok 46 Živalski duh (izvira) iz bitnosti plamena 48 Razvoj snovnih vidikov 50 Mnogoterost [al-kuthra] in enost [al-waḥda] 54 Gibanje 55 Teža in lahkost [al-thuql wa al-khiffa] 56 Telesnost in njej dodana lastnost 56 Živalskemu duhu je dodana lastnost telesnosti 60 Snov [al-mādda] in substanca [al-huyūlī] 62 Nadzor nad umskim svetom [al-'ālam al-'aqlī] 64 Preučevanje nebesnih teles 65 Sfera [falak] v obliki žoge 68 Ali je kozmos [al-kawn] ustvarjen ali večen [qadīm]? 72 Bitja [al-mawdžūdāt] so odvisna od [iftiqār] Stvarnika 73 Stvarnikove lastnosti 75 Kako je spoznal Stvarnika [bi ay šay adrak al-fā'il]?

This is the table of contents and introduction to "the Polished Mirror," published by Oneworld:

Islamic philosophy and Sufism evolved as distinct yet interweaving strands of Islamic thought and practice. Despite differences, they have shared a concern with the perfection of the soul through the development of character. In The Polished Mirror, Cyrus Ali Zargar studies the ways in which, through teaching and storytelling, pre-modern Muslims lived, negotiated, and cultivated virtues. Examining the writings of philosophers, ascetics, poets, and saints, he locates virtue ethics within a dynamic moral tradition.

"Ce texte est l’adaptation d’une œuvre écrite en arabe au douzième siècle par le philosophe andalou Ibn Ṭufayl (m. 581/1185) : l’Epître de Ḥayy ibn Yaqẓān (« Vivant fils d’Eveillé »), sur les secrets de la sagesse orientale.
On y retrouvera le livre original, assez fidèlement (et l’on calque souvent, en connaissance de cause, l’élégante traduction française qu’en avait donnée Léon Gauthier en 1936). Mais on s’en éloigne, aussi. On essaie, librement, de le faire entendre. On a bousculé l’ordre et l’équilibre premiers. On a accentué certains passages, certains mots, négligé certains autres, parfois des pans entiers. On donne la parole au personnage principal, qui s’avance, comme sur une scène, pour dire son expérience, tantôt au présent, tantôt au passé. On a tout écrit sous forme de versets, enfin, pour prêter aux phrases le rythme d’une lecture, d’une récitation peut-être.
Voici l’histoire d’un homme sur une île déserte, élevé sans père ni mère, qui découvre par sa raison seule la vérité de l’univers entier, puis qui rencontre un autre homme, religieux, mais sagace, venu d’une terre voisine. « Sorte de Robinson psychologique », écrivait Ernest Renan à propos du livre. Son premier auteur, Ibn Ṭufayl, est né à Guadix."

Préface de Kamel Daoud.

Conversion from darkness to light, from ignorance and non-being to knowledge, being and their source. Republic VII, 518c-d: the movement within and out of the cave, from darkness to light, from the non-being and ignorance which belongs to becoming,  up to being and knowing and their source, the Good, is “to turn around” (strephein) (στρέφειν).
A conversion is required (periakteon) (ἀναγωγή or περιαγωγή)
This demands someone with the art (techne) of leading around (periagoges), (τέχνη…τῆς περιαγωγῆς) who can convert (metastraphestai) (μεταστραφήσεται). Ultimately this requires  that someone who has seen the light return to the dark to help the prisoners break their chains, turn around, move upwards and out. There is an important convergence with Christianity. St Paul [1st century CE contemporary of Philo, died in Rome], writing to the Corinthians about the itinerarium love travels from lower to higher kinds of knowing until it reaches the mutual divine human seeing  at which Boethius [died Pavia 525/526] arrived at the end of his Consolation of Philosophy, compares our present knowledge to obscure vision through a mirror. I Corinthians 13.12: “We see now through a mirror enigmatically / obscurely, but then face to face. Now I know in part, but then I shall know even as I am known.” Religions, pagan, Jewish, Christian, Muslim have the idea of conversion from darkness, ignorance, non-being to enlightenment and the image of the Cave at their centre and a converting saviour or saviours (Pythagorus [Ionia and Southern Italy c 530BCEstarted his school], Moses [Egypt and Palestine c1400 BCE], Jesus, Mohammed [Arabia 622 “Hegira” (Mohammed's Flight from Mecca to Medina)]). Probably the resulting soteriology (theory of the saviour or of salvation) is most completely worked out philosophically by Iamblichus (Syria c250-c325 CE), but it is everywhere present in the itineraries (journeys) of the soul among the religions of the Book.

The present contribution is the natural continuation of several studies recently devoted to the reception of the Ras…’il Ikhw…n al-Ÿaf…’ in al-Andalus and whose results imply a thorough reconsideration of the chronology still prevailing in modern scholarship for both the original compilation of the corpus and its introduction in the western part of the Islamic world in the Middle Ages. The purpose of the present essay is to focus on the works of al-Andalus which appear to have referred to the Ikhwān or to their encyclopaedic corpus under the form of disguised and secret allusions. Although not aiming at being exhaustive, the present survey includes texts from Ibn Masarra, Maslama al-Qurṭubī, Ibn Baṭalyawsī, Ibn Ṭufayl and Ibn ‘Arabī. This selection of texts is
clear evidence of the fact that the Brethren’s encyclopaedia widely circulated through the Iberian Peninsula, and this from a date much earlier than has been acknowledged in modern scholarship thus far.

The aim of this thesis is to explore one of the three condemnations by al-Ghazali of Avicenna in his widely publicised book ‘Incoherence of the Philosophers’. The paper will focus on one of these three specific issues because it was these topics that were used by al-Ghazali to insinuate that Avicenna had transgressed the boundaries of valid traditional Islamic belief (kufr). The refutation of al-Ghazali are found in three parochial topics: (I) pre-eternity of matter and temporal nature of the world (II) God’s knowledge of particulars and universals, (III) the relationship between the resurrection of the body and the soul. The focus of this thesis will be on the issue of presenting the opinions of both the proponents of pre-eternity of matter as well as advocates of the universe being created out of nothing (creatio ex nihilo). It will explore the opinion of Greek philosophers leading up to Avicenna, then will navigate through the opinion of Muslim philosophers and theologians and then finally moving onto the opinions of contemporary philosophers and scientists. The thesis will first explore the opinion of Avicenna regarding the pre-eternity of the universe and whether his positon traversed the boundaries of Islam and into heresy. The thesis will then move onto looking into the opinions and positons of Greek and Muslim philosophers, to enquire into the accuracy of the perception that the position of Avicenna was a ‘rogue’ position that was rejected by Muslim philosophers. The contention of al-Ghazali and the opinions of latter Muslim theologians will be explored in order to give the reader a holistic understanding of these issues so that one can determine whether it was philosophically sound for latter scholars to anathematise Avicenna. Finally the thesis will explore the relevance of the Avicenna amongst philosophers and scientists in current times.

Ernest Buckler, who grew up in the village in the Annapolis Valley described in The Mountain and the Valley,  eventually took degrees in Mathematics and Philosophy from Dalhousie University and the University of Toronto. After working in Toronto, he returned to the Valley to farm and write on a property just beyond Bridgetown on the South Mountain side of the road to Annapolis . This is the side of the Valley where his family lived. Interpreting The Mountain and the Valley is assisted by some knowledge of the deep mutual assimilation between Platonism and the Abrahamic Religions on the ascent from the Cave up to Union with the Good. The attached Powerpoint was prepared as a lecture in my "Philosophy and God" course in the Dalhousie Department of Classics. It may be of some use to some of you.

Originally written as a philosophical work, Ibn Tufayl's Hayy ibn Yaqzan incorporates in its story many elements that could be regarded as elements of the civilizational process in modern times. In this paper we will analyze these elements of the civilizational process and try to reassemble them into a clear theory of civilization. In order to conduct these analyses, the elements found in the story will be contrasted and perceived through the concepts of civilization found in the works of Ibn Khaldun and Arnold J. Toynbee. The resulting conclusion will point out many similarities between these authors in conceiving civilizations, especially in the notions of the development of intellect and the unity of humankind. But it will also show us the crucial divergence in the importance and existence of society and its binding elements such as 'aṣabiyya. Still, Ibn Tufayl's uniqueness and originality will be seen in his tripartite definition of existence and his own take on the goal/s of the civilizational process.

lebih dikenal dengan nama Avicenna. Ia dikenal sebagai seorang filosof Islam terbesar dengan gelar Syaikh ar-Ra'is (Kyai Utama). Dilahirkan dalam keluarga yang bermazhab Syi'ah pada tahun 370 H / 980 M, di desa Efsyanah ( kawasanBukhara ).Di Bukhara,ia dibesarkan dan belajar falsafah, kedokteran dan ilmu-ilmu agama Islam. Dalam usia 10 tahun, ia telah banyak mempelajari ilmu agama Islam dan menghafal Al-Qur`an seluruhnya.

This course considers humanist values and principles through the reading of canonical works of history, literature, and philosophy from more than one historical period and geographical area. An empathetic understanding of human beings is emphasized through a consideration of what is important to human beings, and how humans relate to others. Readings from the following authors will be included: Aeschylus, Plato, Ibn Tufayl, Rousseau, and Shelley.

Our section of HUMN 101 will focus on texts that try to locate the meaning of human life somewhere between the ideal heights of divine existence and the brute reality of animal experience. Familiarizing ourselves with figures like Aeschylus' Prometheus, Plato's Socrates, Ibn Tufayl's Hayy ibn Yaqzan, Rousseau's 'natural man,' and Shelley's Frankenstein, we will aim to uncover this tension between the human urge to pursue godlike power (or knowledge) and the human need to remain within the confines of our material conditions.

Voici un document exceptionnel : la première traduction française du chef-d’œuvre de la philosophie arabo-andalouse, Ḥayy ibn Yaqẓān (« Vivant fils d’Eveillé »), écrite au XIIème siècle par le contemporain d’Averroès, Ibn Ṭufayl. C’est le travail d’un orientaliste illustre des deux premiers tiers du XIXème siècle, Etienne-Marc Quatremère (1782-1857), qui fut titulaire de la chaire des langues hébraïque, chaldaïque et syriaque au Collège de France.Le Roi de Bavière, à sa mort, fit l’acquisition des quarante cinq mille volumes imprimés et des mille deux cents manuscrits qui constituaient sa bibliothèque admirable. Sa traduction d’Ibn Tufayl totalement inédite dormait depuis plus de cent soixante ans dans l’un de ses fonds. C’est elle, exhumée, qu’on donne à lire ici...

This article traces the motif of the blind man made to see, also known as the Molyneux problem, from the writings of Irish philosophers of the 17th and 18th centuries to 20th-century Irish plays. The narrative of restoring sight to the blind is taken as a paradigmatic example of overcoming a disability, with a cure that normalises the blind persons and allows them to reintegrate into society. The paper argues that this narrative was problematised by Irish philosophers and playwrights from Molyneux and Berkeley to Yeats, Synge, Beckett and Friel.

This course considers humanist values and principles through the reading of canonical works of history, literature, and philosophy from more than one historical period and geographical area. An empathetic understanding of human beings is emphasized through a consideration of what is important to human beings, and how humans relate to others. Readings from the following authors will be included: Aeschylus, Plato, Ibn Tufayl, Rousseau, and Shelley. Our section of HUMN 101 will focus on texts that try to locate the meaning of human life somewhere between the ideal heights of divine existence and the brute reality of animal experience. Familiarizing ourselves with figures like Aeschylus' Prometheus, Plato's Socrates, Ibn Tufayl's Hayy ibn Yaqzan, Rousseau's 'natural man,' and Shelley's Frankenstein, we will aim to uncover this tension between the human urge to pursue godlike power (or knowledge) and the human need to remain within the confines of our material conditions.

ÖZ İbn Tufeyl, Hayy bin Yakzan'da doğuştan kör bir insanın dokunma yoluyla ve başkalarının anlatımıyla bildiği nesneleri ve renkleri, gözleri açıldıktan sonra da aynı şekilde tanıyıp bilebi-leceğini; gördüklerinin ona görme yetisi yokken sahip olduğu bilgiden fazlasını vermeyeceğini söyler. Ibn Tufeyl'in bu iddiası, William Molyneux'un çok ilgisini çekmiştir. Molyneux, İbn Tufeyl'in bu görüşünü soru haline dönüştürmüş ve John Locke'a yazdığı mektuplarda ona bu soruyu yönelterek yayınlamasını istemiştir. Molyneux, küre ve küpü dokunarak ayırt edebilen kör bir kimsenin, gözleri açıldıktan sonra küre ve küpü ilk gördüğünde dokunmadan birbirin-den ayırt edip edemeyeceğini sormaktadır. Molyneux İbn Tufeyl'e karşıt olarak, o kimsenin küre ve küpü dokunmadan ayırt edemeyeceğini düşünmekte ve Locke da Molyneux ile aynı görüşü paylaşmaktadır. Literatürde Molyneux Sorunu olarak bilinen bu sorunun cevabı üzerin-de bir uzlaşı yoktur; "Evet" ve "Hayır" cevapları farklı dünya görüşlerinin bir sonucu olarak savunulmaya devam etmektedir. Bu makalede, Molyneux Sorunu ile fizikalizme karşı sunulmuş önemli argümanlardan olan Frank Jackson'a ait Mary'nin Odası arasındaki benzerlik ayrıca ele alınarak Molyneux sorusu Mary'nin Odası argümanına dayalı olarak yeniden kurgulanmakta-dır. Anahtar Kelimeler: İbn Tufeyl; Molyneux Sorusu; Molyneux Sorunu; zihin felsefesi; Mary'nin Odası ABSTRACT Ibn Tufeyl argues a blind man in his popular work Hayy Ibn Yaqzan (Philosophus Autodidactus). He suggests that this man knows the physical things and colors either by touching them or by other people's discourses. He claims that if a day a blind man surprisingly starts to see, he will recognize and know everything without any distinctness from his previous experience. What he see will not give him any new knowledge he does not have yet. This analogy fascinated Molyneux and he wrote a letter to John Locke to discuss on this issue. Molyneux, by the effect of Ibn Tufayl, reformed this issue as a question. He asked that whether a blind man, who is able to distinguish between sphere and cube by touching them, could distinguish between sphere and cube without touching after he starts to see. Molyneux, in contrast of Ibn Tufayl, thought that he could not distinguish between sphere and cube. Locke, like Molyneux, claims that blind man could not say which is sphere and which is cube by seeing them once.

Abstract: One of the main concerns of Islamic philosophy is an emphasis on finding the most accurate method to lead people to their ultimate goal: the highest level of happiness. Ibn Bajjah and Ibn Tufayl—the prominent representatives of Andalusian Thought—established their philosophical systems in an attempt to realize this goal. In the following study, it has been determined that although
the philosophies of both philosophers have some minor differences in terms of
discourse and conceptual framework, they demonstrate significant similarities in
terms of scientific content and method toward leading human beings to “ma’rifatAllah” or "Conjunction with Active Intellect". In this context, the methods of reaching the heights of philosophical and mystical enlightenment from the levels of simple knowledge to the highest levels of enlightenment, which draws on the science and philosophical theories of the period of Ibn Bajjah's "mutawahhid" and Ibn Tufayl's "Hayy Bin Yakzan" character, is of primary focus in the discussion. In this sense, an attempt has been made to demonstrate that Ibn Bajjah
influenced Ibn Tufayl beyond what is supposed. Thus, it hopes to show how the
developmental stages of the human being, which are built on the other at the biological, psychological, moral and metaphysical levels, are evaluated within the framework of religion-philosophy and individual-society relations by both philosophers.

The reality of plurality in the context of humanity is something that Allah Almighty has desired, and the human task is to nurture and develop mutual respect and appreciation among people (tolerant). In this regard, the purpose of this study is to explore and explain exactly what kind of religious construction of kiai pesantren about pluralism and multiculturalism, the basis of references used, because it is related to the kiai's point of view in resolving social conflicts that sometimes occur in the community. The data research was collected through survey and depth interview with some kiai pesantren in East Java. Data analysis was conducted with qualitative narrative and through Forum Group Discussion (FGD). The result shows that the mapping of religious construction of kiai pesantren in East Java consists of (1) religious construction with inclusive and exclusive categories and (2) religious construction with exclusive categories. Realitas pluralitas dalam konteks kemanusiaan merupakan kehendak Allah SWT, tugas manusialah memelihara dan mengembangkan rasa saling menghormati dan menghargai sesama (toleran). Dalam hal ini, tujuan penelitian ini mengeksplorasi dan menjelaskan dengan tepat konstruksi religius kiai pesantren tentang pluralisme dan multikulturalisme, dasar referensi yang digunakan, karena ini terkait dengan sudut pandang Kiai dalam menyelesaikan konflik sosial yang kadang-kadang terjadi di masyarakat. Pengumpulan data dilakukan melalui survei dan wawancara mendalam dengan beberapa kiai pesantren di Jawa Timur. Analisis data dilakukan dengan narasi kualitatif dan melalui Forum Group Discussion (FGD). Hasil penelitian menunjukan bahwa pembangunan

Ο Αμπού Μπακρ Ιμπν Τουφάυλ ήταν ελάσσων αλλά αξιοπρόσεκτη μορφή στην πνευματική ιστορία του αραβικού Μεσαίωνα. Γεννήθηκε στις αρχές του 12ου αιώνα και πέθανε το 1185. Καταγόταν από παλαιά αρχοντική οικογένεια της αραβικής χερσονήσου, αλλά έζησε όλη τη ζωή του στα μουσουλμανικά χαλιφάτα της Δύσης, στην Ανδαλουσία και στο Μαρόκο. Σταδιοδρόμησε ως γιατρός και σύμβουλος στην αυλή του χαλίφη Αμπού Γιακούμπ Γιουσούφ στο Μαρακές. Εκεί έγινε ο μέντορας αρκετών νέων διανοουμένων και επιστημόνων, τους οποίους υποστήριξε στις έρευνες και στην ανέλιξή τους. Προώθησε σημαντικά τη μελέτη της αστρονομίας, εξάσκησε με ζήλο την ανατομία και την ιατροδικαστική. Ήταν ένας homo universalis και «αναγεννησιακός» σοφός πολύ πριν από τη λεγόμενη Αναγέννηση. Ο πιο γνωστός από τους προστατευόμενούς του ήταν ο νεαρός Αβερρόης, ο οποίος έμελλε να διαπρέψει ως συστηματικός σχολιαστής του Αριστοτέλη. Ο Ιμπν Τουφάυλ εισήγαγε τον Αβερρόη στην αυλή του χαλίφη, καθοδήγησε τις σπουδές του, και πάνω από όλα τού ενέπνευσε την ιδέα για τον συνολικό υπομνηματισμό του αριστοτελικού έργου.

Την εσώτερη ζωή του Ιμπν Τουφάυλ την καθόρισαν κατεξοχήν δύο διανοητικά πάθη: η μελέτη της ελληνικής φιλοσοφίας και η μυστική διδασκαλία του Σουφισμού. Καταγίνηκε να συνταιριάσει το φως του ελληνικού ορθολογισμού, που είχε συνεπάρει τους μορφωμένους Άραβες της εποχής, με την οραματική έκσταση της βαθύτερης Ανατολής. Για αυτόν τον σκοπό συνέθεσε πολλά συγγράμματα φιλοσοφικού, θεολογικού και μεταφυσικού περιεχομένου, καθώς και ιατρικές πραγματείες και διδακτικά ποιήματα. Τίποτε από αυτά όμως δεν σώθηκε ακέραιο ώς τις μέρες μας. Το μόνο έργο του που γλύτωσε από τον χρόνο είναι το φιλοσοφικό αφήγημα Χάυυ Ιμπν Γιακζάν, ένα από τα πιο ιδιόμορφα βιβλία της μεσαιωνικής αραβικής γραμματείας. Εδώ, με περίβλημα την ιστορία ενός έκθετου παιδιού που μεγαλώνει μοναχό σε κάποιο ερημονήσι, ο Ιμπν Τουφάυλ προσπάθησε πάλι να χρησιμοποιήσει τα συλλογιστικά μέσα του καθαρού ορθολογισμού ως κλίμακα για την άνοδο στον κόσμο του νοητού και εφαλτήριο για τη μυστικιστική ενόραση της θεότητας. Παραγνωρισμένο στον καιρό του, το μικρό αυτό βιβλίο ανακαλύφθηκε και λατρεύτηκε από την Ευρώπη της Αναγέννησης και του Διαφωτισμού. Επηρέασε τον Τζων Λοκ και τον Ροβινσώνα Κρούσο, τον Λάιμπνιτς, τον Ρουσώ και τον Κίπλινγκ, και έγινε το διαβατήριο για να περάσει ο συγγραφέας του στην παγκόσμια ιστορία του πνεύματος.

Συγχωνεύοντας ετερόκλιτα αφηγηματικά υλικά, ο Ιμπν Τουφάυλ δημιούργησε κάτι μοναδικό στην ιστορία της λογοτεχνίας: ένα φιλοσοφικό διήγημα βασισμένο σε αμιγώς μυστικιστική διδασκαλία. Ο Παύλος Καλλιγάς μετέφρασε αυτό το ανεπανάληπτο έργο σε λόγο ευθύβολο, ακριβή και εκπληκτικά σύγχρονο. Αν το κείμενο αποδιδόταν λόγου χάρη στον Μπόρχες, και ο μυστηριώδης Άραβας φιλόσοφος που το υπογράφει παρουσιαζόταν σαν λόγια επινόηση συγγραφικής πλαστοπροσωπίας, δεν θα μας παραξένευε. Για την ακρίβεια, κάποιος σαν εμένα, που δεν πολυπιστεύει στα οράματα του μυστικισμού και λογαριάζει τη μεταφυσική και τη θεολογία σαν κλάδους της φανταστικής λογοτεχνίας, είναι δύσκολο να πειστεί ότι το κείμενο δεν έχει γραφτεί τωόντι από τον Μπόρχες. Ο μακρινός μας Άραβας ιατροφιλόσοφος, που πίστευε πως είχε ατενίσει τη θεϊκή αλήθεια σε μυστική έκσταση, εφηύρε τρόπους και τεχνικές της φανταστικής γραφής που έμελλε να ανακαλυφθούν ξανά πολύ αργότερα από τον Βολταίρο, τον Γουέλς ή τον Έκο, και να εφαρμοστούν σε αλλόκοτους κόσμους της σύγχρονης μυθοποιίας, όπως το μυστηριώδες νησί του Μορέλ, το παραδείσιο σύμπαν της Περελάντρα ή ο ιδεαλιστικός πλανήτης Τλαιν.

Πολύ πριν από τον Βολταίρο, το φιλοσοφικό διήγημα είχε ένδοξη προϊστορία. Χρωστούμε χάρη στον Παύλο Καλλιγά που έκανε προσιτό στη γλώσσα μας έναν από τους σπουδαιότερους κρίκους στην αλυσίδα των προδρόμων του είδους. Ο "Χάυυ ιμπν Γιακζάν" είναι ένα μικρό σουφιστικό μυθιστόρημα που ενσωματώνει επεισοδιακά μοτίβα, σκηνοθεσίες ή τυπικά πρόσωπα από λογής-λογής θρύλους, παραμύθια, διδακτικές παραβολές ή περιπετειώδεις αφηγήσεις του καιρού του. Ουσιαστικά, ο Ιμπν Τουφάυλ σχεδιάζει μια τελεολογική πορεία της ανθρώπινης πολιτισμικής εξέλιξης προς τον μυστικισμό, που προβάλλεται ως το ευγενέστερο επίτευγμα του πνεύματος. Ολόκληρος ο πολιτισμός, οι τέχνες και οι επιστήμες επινοούνται και αναπτύσσονται με τελικό στόχο την εξύψωση της ανθρώπινης ψυχής στη θέαση του θείου. Ο κόσμος υπάρχει για να καταλήξει σε ένα συνεχές εκστατικό όραμα. Αυτή είναι η κεντρική ιδέα του έργου, που ξεκινάει με την πρωτόγονη ανατομική επέμβαση στην καρδιά ενός ελαφιού για να καταλήξει στη μυστικιστική ένωση με το Απόλυτο.

Συγχωνεύοντας ετερόκλιτα αφηγηματικά υλικά, ο Ιμπν Τουφάυλ δημιούργησε κάτι μοναδικό στην ιστορία της λογοτεχνίας: ένα φιλοσοφικό διήγημα βασισμένο σε αμιγώς μυστικιστική διδασκαλία. Ο Παύλος Καλλιγάς μετέφρασε αυτό το ανεπανάληπτο έργο σε λόγο ευθύβολο, ακριβή και εκπληκτικά σύγχρονο. Αν το κείμενο αποδιδόταν λόγου χάρη στον Μπόρχες, και ο μυστηριώδης Άραβας φιλόσοφος που το υπογράφει παρουσιαζόταν σαν λόγια επινόηση συγγραφικής πλαστοπροσωπίας, δεν θα μας παραξένευε. Για την ακρίβεια, κάποιος σαν εμένα, που δεν πιστεύει στα οράματα του μυστικισμού και λογαριάζει τη μεταφυσική και τη θεολογία σαν κλάδους της φανταστικής λογοτεχνίας, είναι δύσκολο να πειστεί ότι το κείμενο δεν έχει γραφτεί τωόντι από τον Μπόρχες. Ο μακρινός μας Άραβας ιατροφιλόσοφος, που πίστευε πως είχε ατενίσει τη θεϊκή αλήθεια σε μυστική έκσταση, εφηύρε τρόπους και τεχνικές της φανταστικής γραφής που έμελλε να ανακαλυφθούν ξανά πολύ αργότερα από τον Βολταίρο, τον Wells ή τον Eco, και να εφαρμοστούν σε αλλόκοτους κόσμους της σύγχρονης μυθοποιίας, όπως το μυστηριώδες νησί του Μορέλ, το παραδείσιο σύμπαν της Περελάντρα ή ο ιδεαλιστικός πλανήτης Tlön. Αναρωτιέμαι αν ο Ιμπν Τουφάυλ έλαβε ποτέ κάποια πρόγνωση της μελλοντικής επιτυχίας του κατά τις εκστατικές του εμπειρίες. Τελικά, η αφηγηματική του τέχνη μάλλον επιζεί και διατηρείται καλύτερα από τον κάπως υπεροπτικό μυστικισμό και τον απρόσωπο υπερβατικό θεό του — δοξασμένος να είναι.

The reality of plurality in the context of humanity is something that Allah Almighty has desired, and the human task is to nurture and develop mutual respect and appreciation among people (tolerant). In this regard, the purpose of this study is to explore and explain exactly what kind of religious construction of kiai pesantren about pluralism and multiculturalism, the basis of references used, because it is related to the kiai's point of view in resolving social conflicts that sometimes occur in the community. The data research was collected through survey and depth interview with some kiai pesantren in East Java. Data analysis was conducted with qualitative narrative and through Forum Group Discussion (FGD). The result shows that the mapping of religious construction of kiai pesantren in East Java consists of (1) religious construction with inclusive and exclusive categories and (2) religious construction with exclusive categories.