阿布·貝克爾·穆罕默德·本·阿卜杜勒-馬利克·本·穆罕默德·伊本·圖費勒·卡伊西·安達盧西（أبو بكر محمد بن عبد الملك بن محمد بن طفيل القيسي الأندلسي Abu Bakr Muhammad ibn Abd al-Malik ibn Muhammad ibn Tufail al-Qaisi al-Andalusi；約1105年—1185年），常簡稱為伊本·圖費勒（阿拉伯語：ابن طفيل Ibn Tufail；又譯伊本·圖斐利），12世紀阿拉伯穆斯林博學家[1]。歐洲人稱之為阿布巴塞爾（拉丁語：Abubacer）。出生於安達盧斯，涉獵文學、哲學、神學、醫學、天文學，同時也是北非穆瓦希德王朝的宮廷大臣。
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在文學領域，著有哲學小說名作《哈義·本·葉格贊的故事》。作為醫學家，他支持解剖和驗屍，該立場在其小說著作中也有體現[2]。
伊本·圖費勒出生在安達盧斯格拉納達地區的瓜迪斯，家族是阿拉伯部落民[3]。他早年師從通才伊本·巴哲[4]，曾擔任休達、丹吉爾和格拉納達統治者的顧問[5]，後來成為穆瓦希德王朝哈里發阿布·雅各布·優素福的維齊爾及醫師[4]。他在1169年舉薦另一位著名學者伊本·魯世德接任其職位[6]。1182年隱退，1185年逝世於穆瓦希德王朝都城馬拉喀什[7]。
伊本·圖費勒的天文學研究和托勒密天文學相悖，在學史上推翻托勒密天文學的過程中發揮了重要作用[8]，是天文學史「安達盧西亞反叛」的一部分。其著作促使後世學者最終摒棄托勒密學說[8]。
伊本·圖費勒的著作影響了後世諸多伊斯蘭學者，包括努爾丁·比特魯吉、阿布·阿卜杜拉·穆罕默德·阿巴爾、阿卜杜勒·瓦希德·馬拉庫希、艾哈邁德·穆罕默德·馬加里、伊本·哈蒂卜等[9]。
伊本·圖費勒的哲學小說著作《哈義·本·葉格贊的故事》（拉丁文名為《自修的哲學家》，Philosophus Autodidactus）頗為著名，講述了一個無人島上的野孩子在瞪羚撫養下成長並自主學習的故事。他在沒有接觸其他人類的情況下，藉由理智問答從而系統性地發現了人間真理。他接觸到一個逃難者，從而了解了哲學和宗教，得出結論：宗教的外化掩飾，如偶像崇拜、物質依賴等，是普羅大眾必需的，這是為了讓他們有著體面的生活。但偶像和物質是阻礙求真的混淆品，發覺了這一點的人就應該拋棄它們[10]。小說的主人公名為哈義·本·葉格贊（Hayy ibn Yaqdhan），名哈義意為活著，父名葉格贊意為醒來。這些名字都來自伊本·西那的著作[10]。
伊本·圖費勒寫作此小說也是為了呼應安薩里的著作《哲學家的矛盾》。伊本·納菲斯在13世紀著成小說《自修的神學家》呼應此作。《自修的哲學家》是阿拉伯文學歷史上的名著，在歐洲文學也有著非比尋常的影響力[11]，在17世紀和18世紀成為西歐暢銷書[12][13]。此作顯著地影響了伊斯蘭哲學和近代西方哲學的發展[14]，被視為激發科學革命和啟蒙時代的先驅之作，其中的思想在托馬斯·霍布斯、約翰·洛克、艾薩克·牛頓、伊曼努爾·康德的著作中都有體現[15] 。
該書的拉丁文版《自修的哲學家》最早出現在1671年；首部英文譯本出版於1708年。該作也激發了丹尼爾·笛福的靈感，促使他創作出《魯濱遜漂流記》，同樣講述了一個無人島上的倖存者的故事[16][17][18]。小說也促使了洛克之《人類理解論》中白板概念的誕生[19]。書中哈義的唯物主義觀念和卡爾·馬克思的歷史唯物主義也有一定相似之處[20]。該書還預示了後世提出的莫利紐茲問題[21][22]。戈特弗里德·萊布尼茨[11]、約翰·沃利斯、克里斯蒂安·惠更斯[23]、貴格會[24]、伏爾泰[25]的思想也都受到此書影響。
Jon Mcginnis, Classical Arabic Philosophy: An Anthology of Sources, p. 284, Hackett Publishing Company, ISBN 0-87220-871-0. Carra de Vaux, B., 「Ibn Ṭufayl」, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 16 April 2020 <http://dx.doi.org/10.1163/1573-3912_islam_SIM_3394>
Avner Ben-Zaken, "Taming the Mystic", in Reading Hayy Ibn-Yaqzan: A Cross-Cultural History of Autodidacticism (Johns Hopkins University Press, 2011). ISBN 978-0801897399. Matar, Nabil. Ibn Tufayl (ca. 1105–85). The Princeton Encyclopedia of Islamic Political Thought. 2013: 241–242 –透過Gale eBooks. Avner Ben-Zaken, Reading Hayy Ibn-Yaqzan: A Cross-Cultural History of Autodidacticism (Johns Hopkins University Press, 2011). ISBN 978-0801897399. G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 228, Brill Publishers, ISBN 978-90-04-09888-6. Samar Attar, The Vital Roots of European Enlightenment: Ibn Tufayl's Influence on Modern Western Thought, Lexington Books, ISBN 0-7391-1989-3. Nawal Muhammad Hassan (1980), Hayy bin Yaqzan and Robinson Crusoe: A study of an early Arabic impact on English literature, Al-Rashid House for Publication.
Cyril Glasse (2001), New Encyclopedia of Islam, p. 202, Rowman Altamira, ISBN 0-7591-0190-6. Amber Haque (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health 43 (4): 357–377 [369].
G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, pp. 224–239, Brill Publishers, ISBN 978-90-04-09888-6. Dominique Urvoy, "The Rationality of Everyday Life: The Andalusian Tradition? (Aropos of Hayy's First Experiences)", in Lawrence I. Conrad (1996), The World of Ibn Tufayl: Interdisciplinary Perspectives on Ḥayy Ibn Yaqẓān, pp. 38–46, Brill Publishers, ISBN 90-04-09300-1. Muhammad ibn Abd al-Malik Ibn Tufayl and Léon Gauthier (1981), Risalat Hayy ibn Yaqzan, p. 5, Editions de la Méditerranée:[1] （頁面存檔備份，存於網際網路檔案館）
"If you want a comparison that will make you clearly grasp the difference between the perception, such as it is understood by that sect [the Sufis] and the perception as others understand it, imagine a person born blind, endowed however with a happy natural temperament, with a lively and firm intelligence, a sure memory, a straight sprite, who grew up from the time he was an infant in a city where he never stopped learning, by means of the senses he did dispose of, to know the inhabitants individually, the numerous species of beings, living as well as non-living, there, the streets and sidestreets, the houses, the steps, in such a manner as to be able to cross the city without a guide, and to recognize immediately those he met; the colors alone would not be known to him except by the names they bore, and by certain definitions that designated them. Suppose that he had arrived at this point and suddenly, his eyes were opened, he recovered his view, and he crosses the entire city, making a tour of it. He would find no object different from the idea he had made of it; he would encounter nothing he didn’t recognize, he would find the colors conformable to the descriptions of them that had been given to him; and in this there would only be two new important things for him, one the consequence of the other: a clarity, a greater brightness, and a great voluptuousness."
G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 227, Brill Publishers, ISBN 978-90-04-09888-6. G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 247, Brill Publishers, ISBN 978-90-04-09888-6.
- P. Brönnle, The Awakening of the Soul (London, 1905)
- Samar Attar, The Vital Roots of European Enlightenment: Ibn Tufayl's Influence on Modern Western Thought (Lanham, 2010)
- Ben-Zaken, Avner, "Taming the Mystic", in Reading Hayy Ibn-Yaqzan: A Cross-Cultural History of Autodidacticism (Johns Hopkins University Press, 2011). ISBN 978-0801897399.
- Mahmud Baroud, The Shipwrecked Sailor in Arabic and Western Literature: Ibn Tufayl and His Influence on European (London, 2012)
