穆罕默德·伊本·阿卜杜勒·瓦哈卜[2][3]（阿拉伯语：محمد بن عبد الوهاب，Muḥammad ibn ʿAbd al-Wahhāb，1703年—1792年6月22日），又译瓦哈比，是中阿拉伯半岛内志的宗教领袖、神学家，是如今被称作瓦哈比派的伊斯兰宗教创始人、现代伊斯兰原教旨主义、伊斯兰恐怖主义之父。[4][5][6][7][8][9]瓦哈卜出身教法学世家，他早年接受过罕百里教法学派的正统教育，而罕百里则是他出身地区最流行的教法学派。[1]尽管瓦哈卜接受了传统的逊尼派教育，但他之后却渐渐开始反对当时许多主流的逊尼派宗教仪轨，如朝拜圣人陵墓（中国回族称“拱北”）。瓦哈卜认为这类行为无异于发明异端教条甚至是偶像崇拜。虽然他的学说在当时被许多逊尼派学者反对（包括他自己的父亲与兄弟）[1]，瓦哈卜与穆罕默德·本·沙烏地共同起草了一份政教协议以帮助沙特建立德拉伊耶酋长国，第一沙特王国[10]，从此开启了其家族与沙特王室共享权力之路，延续至今。[11]谢赫家族[12]是沙烏地阿拉伯王国内具有领导地位的宗教家族，他们是瓦哈卜的后裔，且历史上一直领导着乌理玛并主导着各个神职机构。[13][14]
回到家乡后，瓦哈卜的学说吸引了一些投機份子。其中就包括了乌雅伊纳的统治者乌斯曼·伊本·穆阿迈尔（Uthman ibn Mu'ammar）。和穆阿迈尔一起，瓦哈卜打算协助他将势力扩大至内志以至更远的地方，作为交换，穆阿迈尔需支持瓦哈卜的宗教学说。由此，瓦哈卜开始着手实现他的一些宗教改革理念。首先，他填平了先知穆罕默德的同道扎耶德·伊本·哈塔卜（英语：Zayd ibn al-Khattab）的墓以禁绝朝拜拱北。然后，他下令砍伐本地人视为神树的树木，而他自己则亲手砍倒了最受崇敬的一棵。最后，他将一名犯下通奸罪的女性处以石刑。[42][43]
瓦哈卜的这些举动引起了巴尼哈立德部的苏莱曼·伊本·穆罕默德·伊本·古赖尔（Sulaiman ibn Muhammad ibn Ghurayr）的关注。此人是当时哈薩綠洲和盖提夫的酋长，在内志地区位高权重。伊本·古赖尔逼迫穆阿迈尔将瓦哈卜赶走或杀死，否则穆阿迈尔将不得再从自己的领地征税。瓦哈卜遂遭驱逐。[43][44]
根据大英百科全书等学术文献，瓦哈卜在巴格达时曾与一富裕的妇女结婚，并在该女子去世后继承了他的财产。[54][55]瓦哈卜共有6个儿子；侯赛因、阿卜杜拉（英语：Abdullah bin Muhammad Al Sheikh）、哈桑、阿里以及易卜拉欣，阿卜杜勒-阿齐兹则早夭。他的孩子们在家附近建立学校并向德拉伊耶和其他地区的学说传授学说。瓦哈卜的子孙谢赫家族在沙特阿拉伯国内与王室比肩，他们之间分享权力。[56]沙特家族支持阿礼·谢赫们的宗教权威，而谢赫家族则支持沙特家族的政治权威[57]，因着自身的政治、道德权威性为沙特家族的统治提供合法性。[58]
^ 1.01.11.21.31.4Laoust, H., "Ibn Abd al-Wahhāb", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
^Al-Nasafī, Majmūʿat al-ḥawāshī al-bahiyya ʿalā sharḥ al-ʿaqāʾid al-nasafiyya, 4 vols. (Cairo: Dār al-Muṣṭafā, 2007), 1:194: "The miracles of saints are a reality (ḥaqq)."
^Al-Ashʿarī, al-Ibāna ʿan uṣūl al-diyāna, ed. Fawqiyya Ḥusayn Maḥmūd (Cairo: Dār al-Anṣār, 1397/1977), 31, 33: "It is possible for God to single out the righteous (ṣāliḥīn) by making signs (āyāt) appear at their hands."
^Al-Ṭaḥāwī, Matn al-ʿaqīda al-ṭaḥāwiyya, ed. Muḥammad Nāṣir al-Dīn al-Albānī (Beirut: al-Maktab al-Islāmī, 1398/1978), 59: "[W]e believe in what has come via sound transmission through trustworthy narrators (ṣaḥḥa ʿan al-thiqāt min ruwātihim) from among their [the saints'] miracles."
^Al-Shaʿrānī, Laṭāʾif al-minan, 2 vols. (Cairo: al-Maṭbaʿa al-ʿĀmira, 1311/1894), 1:218: "Believing in the miracles of saints is a required truth (wājib ḥaqq)."
^Al-Qushayrī, al-Risāla al-qushayriyya (Cairo: [al-Maṭbaʿa al-ʿĀmira], 1870), 186–7: "Believing in the possibility of the miracles of saints is an obligation."
^Ibn Qudamah: "As for the people of the Sunna who follow the traditions and pursue the path of the righteous ancestors, no imperfection taints them, not does any disgrace occur to them. Among them are the learned who practise their knowledge, the saints and the righteous men, the God-fearing and pious, the pure and the good, those who have attained the state of sainthood and the performance of miracles, and those who worship in humility and exert themselves in the study of religious law. It is with their praise that books and registers are adorned. Their annals embellish the congregations and assemblies. Hearts become alive at the mention of their life histories, and happiness ensues from following their footsteps. They are supported by religion; and religion is by them endorsed. Of them the Quran speaks; and the Quran they themselves express. And they are a refuge to men when events afflict them: for kings, and others of lesser rank, seek their visits, regarding their supplications to God as a means of obtaining blessings, and asking them to intercede for them with God" (cited in Ahmet T. Karamustafa, Sufism: The Formative Period (Edinburgh: Edinburgh University Press, 2007), p. 132).
^ʿAlī Hujwirī: "God has saints (awliyā) whom He has specially distinguished by His friendship and whom He has chosen to be the governors of His kingdom… He has made the saints governors of the universe… Through the blessing of their advent the rain falls from heaven, and through the purity of their lives the plants spring up from the earth, and through their spiritual influence the Muslims gain victories over the truth concealers" (cited in Radtke, B., Lory, P., Zarcone, Th., DeWeese, D., Gaborieau, M., F. M. Denny, Françoise Aubin, J. O. Hunwick and N. Mchugh, "Walī", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs).
^Rapoport, Yossef; Ahmed, Shahab (2010-01-01). Ibn Taymiyya and His Times. Oxford University Press. p. 305.
^Ibn Hajar al-Haythami: "Make sure you do not listen to what is in the books of Ibn Taymiyya and his student Ibn Qayyim al-Jawziyya and other such people who have taken their own whim as their God, and who have been led astray by God, and whose hearts and ears have been sealed, and whose eyes have been covered by Him... May God forsake the one who follows them, and purify the earth of their likes" (in Rapoport, Yossef; Ahmed, Shahab (2010-01-01). Ibn Taymiyya and His Times. Oxford University Press. p. 274.
^Ibn Hajar al-Haythami: "Ibn Taymiyya is a servant whom God has forsaken, led astray, made blind and deaf, and degraded. Such is the explicit verdict of the leading scholars who have exposed the rottenness of his ways and the errors of his statements" (in Rapoport, Yossef; Ahmed, Shahab (2010-01-01). Ibn Taymiyya and His Times. Oxford University Press. p. 271.
^Taqi al-Din al-Hisni referred to Ibn Taymiyyah as a "heretic from Harran"; see Rapoport, Yossef; Ahmed, Shahab (2010-01-01). Ibn Taymiyya and His Times. Oxford University Press. p. 271
^Official sources on Ibn ʿAbd al-Wahhab's life put his visits to these cities in different chronological orders, and the full extent of such travels remains disputed among historians. As well, dates are missing in a great many cases, making it difficult to reconstruct a chronology of his life up until his return to 'Uyayna in 1740.
