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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.
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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.
Early Salafis referred to themselves simply as "Muslims", believing the neighboring Ottoman Caliphate was al-dawlah al-kufriyya (a heretical nation) and its self-professed Muslim inhabitants actually non-Muslim.
After the discovery of petroleum near the Persian Gulf in 1939, it had access to oil export revenues, revenue that grew to billions of dollars.
The alliance between followers of ibn Abd al-Wahhab and Muhammad bin Saud's successors (the House of Saud) proved to be a durable one.
The House of Saud continued to maintain its politico-religious alliance with the Wahhabi sect through the waxing and waning of its own political fortunes over the next 150 years, through to its eventual proclamation of the Kingdom of Saudi Arabia in 1932, and then afterwards, on into modern times.
According to most sources, Ibn Abd al-Wahhab declared jihad against neighboring tribes, whose practices of asking saints for their intercession, making pilgrimages to tombs and special mosques, he believed to be the work of idolaters/unbelievers.
It was only after the death of Muhammad bin Saud in 1765 that, according to De Long-Bas, Muhammad bin Saud's son and successor, Abdul-Aziz bin Muhammad, used a "convert or die" approach to expand his domain, However, various scholars, including Simon Ross Valentine, have strongly rejected such a view of Wahhab, arguing that "the image of Abd’al-Wahhab presented by De Long-Bas is to be seen for what it is, namely a re-writing of history that flies in the face of historical fact".This money – spent on books, media, schools, universities, mosques, scholarships, fellowships, lucrative jobs for journalists, academics and Islamic scholars – gave Wahhabism a "preeminent position of strength" in Islam around the world.