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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 ...
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).
However, in the last couple of decades of the twentieth century several crises worked to erode Wahhabi "credibility" in Saudi Arabia and the rest of the Muslim world – the November 1979 seizure of the Grand Mosque by militants; the deployment of US troops in Saudi during the 1991 Gulf War against Iraq; and the 9/11 2001 al-Qaeda attacks on New York and Washington.
In the West, the end of the Cold War and the anti-communist alliance with conservative, religious Saudi Arabia, and the 9/11 attacks created enormous distrust towards the kingdom and especially its official religion.
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Wahhabis do not like – or at least did not like – the term.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.However, a more powerful chief (Sulaiman ibn Muhammad ibn Ghurayr) pressured Uthman ibn Mu'ammar to expel him from 'Uyayna.The two families have intermarried multiple times over the years and in today's Saudi Arabia, the minister of religion is always a member of the Al ash-Sheikh family, i.e., a descendent of Ibn Abdul Wahhab.