On the Topic of Hayy Ibn Yaqzan's Purpose...

Thus far, I believe that the class readings have a commonality in their purposes: they all critique the ruling or upper echelons of society. With regards to this, I am of the opinion that Hayy Ibn Yaqzan is most direct in fulfilling said purpose, followed by Antigone  and Home Fire, in that order. As a short aside before I elaborate on Hayy Ibn Yaqzan, Home Fire is nuanced in its critique, and is fairly open-ended with its overall meaning through the use of well-developed character motivations and personalities; Antigone, while not quite as straightforward as Hayy Ibn Yaqzan, explicitly states that Creon, who is the embodiment of the ruling class in Antigone, was wrong in abusing his position of power.

Hayy Ibn Yaqzan, as described by Ibn Tufail, is a story about three characters: Yaqzan, Absal, and Salaman. This is important to note, as the philosophy and religious lattice we find through the perspective of Ibn Yaqzan is only a component of the message, though, based on the length dedicated to exploring said mindset, we can determine to a high degree of certainty that it is central to the overall message. Concerning Yaqzan's mindset, Ibn Tufail often refers to Yaqzan as having reached a state of enlightenment, sharing a corporeality with the "One," who I believe is also the being Tufail calls the "Necessarily Existent" and "Him." The takeaway is that what Yaqzan has attained is not only miraculous, but should warrant respect, at least how Tufail describes it. 

Absal and Salaman are introduced in the last eighth or so of the story, with both being intellectuals from a larger city, the highest caste. The one who follows Yaqzan as a holy man is Absal, who meets Yaqzan while isolating himself from society which he believes inhibits spirituality with their materiality and avarice. When Yaqzan wishes to go to the city where Absal came from to impart his wisdom, Salaman and his cronies are kind and receptive out of respect for Absal, who is Salaman's friend; as his lectures continue, they come to loathe Yaqzan's teachings due to their inability to understand the corporeal which is the cornerstone of Yaqzan's enlightenment. 

Absal attributes this to their materiality, and Yaqzan arrives at a similar conclusion through his personal investigations into society from which he had been isolated from his entire life. For Yaqzan's philosophy, life is to be both minimized with regards to indulgences, and also dedicated to kindness of actions. This serves as a base for which to glimpse corporeality, which is done through complete isolation of physical stimuli, achieved by Yaqzan using a meditative state within a cave. This is all to say that the avarice and overindulgence in worldly pleasures characteristic of Salaman and his friends, who are the ruling class, are the zenith of ignorance and barbarism. The story ends with Absal and Yaqzan returning to their isolated island, pretty explicitly indicating that there are no merits to living in a society ruled by decadence. 

As a final note, the reason why I believe that Hayy Ibn Yaqzan is more straightforward in critiquing the ruling class is that it provides a premise and its conclusion of which, if assuming the premise to be true, the conclusion--the intrinsic corrosion of morality in the ruling class--is not arguable. In Antigone, while it would be difficult, it would be possible to argue that Creon's actions were not inherently corrupt.