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[They] destroyed the dome placed over the grave of al-Husayn [and took] whatever they found inside the dome and its surroundings ...
the grille surrounding the tomb which was encrusted with emeralds, rubies, and other jewels ...
It was at this time, according to De Long-Bas, that Wahhabis embraced the ideas of Ibn Taymiyya, which allow self-professed Muslims who do not follow Islamic law to be declared non-Muslims – to justify their warring and conquering the Muslim Sharifs of Hijaz.
In the country of Wahhabism's founding – and by far the largest and most powerful country where it is the state religion – Wahhabi ulama gained control over education, law, public morality and religious institutions in the 20th century, while permitting as a "trade-off" doctrinally objectionable actions such as the import of modern technology and communications, and dealings with non-Muslims, for the sake of the consolidation of the power of its political guardian, the Al Saud dynasty.
The "pivotal idea" of Ibn Abd al-Wahhab's teaching was that people who called themselves Muslims but who participated in alleged innovations were not just misguided or committing a sin, but were "outside the pale of Islam altogether," as were Muslims who disagreed with his definition.
With the support of the ruler of the town – Uthman ibn Mu'ammar – he carried out some of his religious reforms in 'Uyayna, including the demolition of the tomb of Zayd ibn al-Khattab, one of the Sahaba (companions) of the prophet Muhammad, and the stoning to death of an adulterous woman.
in what is now Iraq, and possibly Mecca and Medina while there to perform Hajj, before returning to his home town of 'Uyayna in 1740.
There he worked to spread the call (da'wa) for what he believed was a restoration of true monotheistic worship (Tawhid).Ibn Abd-Al-Wahhab was averse to the elevation of scholars and other individuals, including using a person's name to label an Islamic school.