Jürgen Todenhöfer traveled to ISIS-controlled Syria and Iraq.

https://www.youtube.com/watch?v=1ucAqS4Qodg

https://www.youtube.com/watch?v=430W_imRQXw

Erst wenn sich Ungläubige beschweren, reagiert das Saudische Königshaus.

http://www.independent.co.uk/news/world/middle-east/saudis-risk-new-muslim-division-with-proposal-to-move-mohameds-tomb-9705120.html

http://www.independent.co.uk/news/world/middle-east/mecca-for-the-rich-Islams-holiest-site-turning-into-vegas-2360114.html

http://religion.orf.at/stories/2666306/

Die Geschichte von der Absicht - das Grab des Gesandten Allahs zu zerstören - ist über alt und wahr. Erstmals wurde das von Ibn Abdul Wahab (* 1702- 1792 - also vor über 200 Jahren - gefordert und flackert seit dem immer wider auf. Zuletzt etwa 1435 (2011), denn da gab es eine saudische Diplomarbeit, in welcher das Thema neu aufgerollt wurde und dieser Text wurde dann n den saudischen Medien gelobt und hat erst jetzt - einige Jahre später - zu den oben verlinkten Artikeln ohen ausreichendes "theologisches Hintergrundverständnisgeführt geführt; in diesen Artikel geht es allerdings nur um "Kulturerbe", denn Ungläubige können sich zustandsbedingt ja gar nicht über das beklagen, was Muslimen schaden könnte. Kulturerbe ist ihnen aber formal wichtig, wie etwa schon beim Buddhafelsen von Afghanistan.

You Can't Understand ISIS If You Don't Know the History of Wahhabism in Saudi Arabia

By Alastair Crooke  - Fmr. MI-6 agent; Author, 'Resistance: The Essence of Islamic Revolution'

Wikipedia:    Alastair Crooke, sometimes erroneously referred to as Alistair Crooke, (born 1950) is a British diplomat, the founder and director of the Conflicts Forum, an organisation that advocates for engagement between political Islam and the West.^[1] Previously he was a ranking figure in both British intelligence (MI6) and European Union diplomacy.^[2]

Crooke was a Middle East advisor to Javier Solana, High Representative for Common Foreign and Security Policy of the European Union (CFSP) from 1997 to 2003,^[3] facilitated a number of de-escalations of violence and military withdrawals in the Palestinian Territories with Islamist movements from 2000 to 2003 and was involved in the diplomatic efforts in the Siege of the Church of the Nativity in Bethlehem.^[2][4] He was a member of the Mitchell Committee into the causes of the Second Intifada in 2000.^[2][4] He held clandestine meetings with the Hamas leadership in June 2002. He is an active advocate of engagement with Hamas to whom he referred as "Resistants or Resistance Fighters".

Crooke studied at the University of St Andrews (1968–1972), from which he obtained an MA in Politics and Economics. His book Resistance: The Essence of the Islamist Revolution, provides background on what he calls the "Islamist Revolution" in the Middle East, helping to offer strategic insights into the origins and logic of Islamist groups which have adopted military resistance as a tactic, including Hamas and Hizbollah. Tracing the essence of the Islamist Revolution from its origins in Egypt, through Najaf, Lebanon, Iran and the Iranian Revolution up to the present day, unlocking some of the thorniest issues surrounding stability in the current Middle East landscape.

http://www.informationclearinghouse.info/article39555.htm

September 02, 2014 "ICH <http://www.informationclearinghouse.info/> " - "Huffington Post <http://www.huffingtonpost.com/alastair-crooke/isis-wahhabism-saudi-arabia_b_5717157.html?ncid=fcbklnkushpmg00000051&ir=Religion> " - - BEIRUT -- The dramatic arrival of Da'ish (ISIS) on the stage of Iraq has shocked many in the West. Many have been perplexed -- and horrified -- by its violence and its evident magnetism for Sunni youth. But more than this, they find Saudi Arabia's ambivalence in the face of this manifestation both troubling and inexplicable, wondering, "Don't the Saudis understand that ISIS threatens them, too?"

It appears -- even now -- that Saudi Arabia's ruling elite is divided. Some applaud that ISIS is fighting Iranian Shiite "fire" with Sunni "fire"; that a new Sunni state is taking shape at the very heart of what they regard as a historical Sunni patrimony; and they are drawn by Da'ish's strict Salafist ideology.

Other Saudis are more fearful, and recall the history of the revolt against Abd-al Aziz by the Wahhabist Ikhwan (Disclaimer: this Ikhwan has nothing to do with the Muslim Brotherhood Ikhwan -- please note, all further references hereafter are to the Wahhabist Ikhwan, and not to the Muslim Brotherhood Ikhwan), but which nearly imploded Wahhabism and the al-Saud in the late 1920s.

Many Saudis are deeply disturbed by the radical doctrines of Da'ish (ISIS) -- and are beginning to question <http://english.alarabiya.net/en/views/news/middle-east/2014/08/17/Plotting-a-conspiracy-on-the-run.html> some aspects of Saudi Arabia's direction and discourse.

THE SAUDI DUALITY

Saudi Arabia's internal discord and tensions over ISIS can only be understood by grasping the inherent (and persisting) duality that lies at the core of the Kingdom's doctrinal makeup and its historical origins.

One dominant strand to the Saudi identity pertains directly to Muhammad ibn ?Abd al-Wahhab (the founder of Wahhabism), and the use to which his radical, exclusionist puritanism was put by Ibn Saud. (The latter was then no more than a minor leader -- amongst many -- of continually sparring and raiding Bedouin tribes in the baking and desperately poor deserts of the Nejd.)

The second strand to this perplexing duality, relates precisely to King Abd-al Aziz's subsequent shift towards statehood in the 1920s: his curbing of Ikhwani violence (in order to have diplomatic standing as a nation-state with Britain and America); his institutionalization of the original Wahhabist impulse -- and the subsequent seizing of the opportunely surging petrodollar spigot in the 1970s, to channel the volatile Ikhwani current away from home towards export -- by diffusing a cultural revolution, rather than violent revolution throughout the Muslim world.

But this "cultural revolution" was no docile reformism. It was a revolution based on Abd al-Wahhab's Jacobin-like hatred for the putrescence and deviationism that he perceived all about him -- hence his call to purge Islam of all its heresies and idolatries.

MUSLIM IMPOSTORS

The American author and journalist, Steven Coll, has written <http://www.amazon.co.uk/Ghost-Wars-Secret-History-Afghanistan/dp/0141020806/ref=sr_1_1?s=books&ie=UTF8&qid=undefined&sr=1-1&keywords=ghost+wars> how this austere and censorious disciple of the 14th century scholar Ibn Taymiyyah, Abd al-Wahhab, despised "the decorous, arty, tobacco smoking, hashish imbibing, drum pounding Egyptian and Ottoman nobility who travelled across Arabia to pray at Mecca."

In Abd al-Wahhab's view, these were not Muslims; they were imposters masquerading as Muslims. Nor, indeed, did he find the behavior of local Bedouin Arabs much better. They aggravated Abd al-Wahhab by their honoring of saints, by their erecting of tombstones, and their "superstition" (e.g. revering graves or places that were deemed particularly imbued with the divine).

All this behavior, Abd al-Wahhab denounced as bida -- forbidden by God.

Like Taymiyyah before him, Abd al-Wahhab believed that the period of the Prophet Muhammad's stay in Medina was the ideal of Muslim society (the "best of times"), to which all Muslims should aspire to emulate (this, essentially, is Salafism).

Taymiyyah had declared war on Shi'ism, Sufism and Greek philosophy. He spoke out, too against visiting the grave of the prophet and the celebration of his birthday, declaring that all such behavior represented mere imitation of the Christian worship of Jesus as God (i.e. idolatry). Abd al-Wahhab assimilated all this earlier teaching, stating that "any doubt or hesitation" on the part of a believer in respect to his or her acknowledging this particular interpretation of Islam should "deprive a man of immunity of his property and his life." <https://Islamgendermodernity.files.wordpress.com/2014/08/esposito-reading-3.pdf>

One of the main tenets of Abd al-Wahhab's doctrine has become the key idea of takfir. Under the takfiri doctrine, Abd al-Wahhab and his followers could deem fellow Muslims infidels should they engage in activities that in any way could be said to encroach on the sovereignty of the absolute Authority (that is, the King). Abd al-Wahhab denounced all Muslims who honored the dead, saints, or angels. He held that such sentiments detracted from the complete subservience one must feel towards God, and only God. Wahhabi Islam thus bans any prayer to saints and dead loved ones, pilgrimages to tombs and special mosques, religious festivals celebrating saints, the honoring of the Muslim Prophet Muhammad's birthday, and even prohibits the use of gravestones when burying the dead.

"Those who would not conform to this view should be killed, their wives and daughters violated, and their possessions confiscated, he wrote. "

Abd al-Wahhab demanded conformity -- a conformity that was to be demonstrated in physical and tangible ways. He argued that all Muslims must individually pledge their allegiance to a single Muslim leader (a Caliph, if there were one). Those who would not conform to this view should be killed <http://www.amazon.com/The-Two-Faces-Islam-Fundamentalism/dp/1400030455> , their wives and daughters violated, and their possessions confiscated, he wrote. The list of apostates meriting death included the Shiite, Sufis and other Muslim denominations, whom Abd al-Wahhab did not consider to be Muslim at all.

There is nothing here that separates Wahhabism from ISIS. The rift would emerge only later: from the subsequent institutionalization of Muhammad ibn ?Abd al-Wahhab's doctrine of "One Ruler, One Authority, One Mosque" -- these three pillars being taken respectively to refer to the Saudi king, the absolute authority of official Wahhabism, and its control of "the word" (i.e. the mosque).

It is this rift -- the ISIS denial of these three pillars on which the whole of Sunni authority presently rests -- makes ISIS, which in all other respects conforms to Wahhabism, a deep threat to Saudi Arabia.

BRIEF HISTORY 1741- 1818

Abd al-Wahhab's advocacy of these ultra radical views inevitably led to his expulsion from his own town -- and in 1741, after some wanderings, he found refuge under the protection of Ibn Saud and his tribe. What Ibn Saud perceived in Abd al-Wahhab's novel teaching was the means to overturn Arab tradition and convention. It was a path to seizing power.

"Their strategy -- like that of ISIS today -- was to bring the peoples whom they conquered into submission. They aimed to instill fear. "

Ibn Saud's clan, seizing on Abd al-Wahhab's doctrine, now could do what they always did, which was raiding neighboring villages and robbing them of their possessions. Only now they were doing it not within the ambit of Arab tradition, but rather under the banner of jihad. Ibn Saud and Abd al-Wahhab also reintroduced the idea of martyrdom in the name of jihad, as it granted those martyred immediate entry into paradise.

In the beginning, they conquered a few local communities and imposed their rule over them. (The conquered inhabitants were given a limited choice: conversion to Wahhabism or death.) By 1790, the Alliance controlled most of the Arabian Peninsula and repeatedly raided Medina, Syria and Iraq.

Their strategy -- like that of ISIS today -- was to bring the peoples whom they conquered into submission. They aimed to instill fear. In 1801, the Allies attacked the Holy City of Karbala in Iraq. They massacred thousands of Shiites, including women and children. Many Shiite shrines were destroyed, including the shrine of Imam Hussein, the murdered grandson of Prophet Muhammad.

A British official, Lieutenant Francis Warden, observing the situation at the time, wrote: "They pillaged the whole of it [Karbala], and plundered the Tomb of Hussein... slaying in the course of the day, with circumstances of peculiar cruelty, above five thousand of the inhabitants ..."

Osman Ibn Bishr Najdi, the historian of the first Saudi state, wrote that Ibn Saud committed a massacre in Karbala in 1801. He proudly documented that massacre saying, "we took Karbala and slaughtered and took its people (as slaves), then praise be to Allah, Lord of the Worlds, and we do not apologize for that and say: 'And to the unbelievers: the same treatment.'"

In 1803, Abdul Aziz then entered the Holy City of Mecca, which surrendered under the impact of terror and panic (the same fate was to befall Medina, too). Abd al-Wahhab's followers demolished historical monuments and all the tombs and shrines in their midst. By the end, they had destroyed centuries of Islamic architecture near the Grand Mosque.

But in November of 1803, a Shiite assassin killed King Abdul Aziz (taking revenge for the massacre at Karbala). His son, Saud bin Abd al Aziz, succeeded him and continued the conquest of Arabia. Ottoman rulers, however, could no longer just sit back and watch as their empire was devoured piece by piece. In 1812, the Ottoman army, composed of Egyptians, pushed the Alliance out from Medina, Jeddah and Mecca. In 1814, Saud bin Abd al Aziz died of fever. His unfortunate son Abdullah bin Saud, however, was taken by the Ottomans to Istanbul, where he was gruesomely executed (a visitor to Istanbul reported seeing him having been humiliated in the streets of Istanbul for three days, then hanged and beheaded, his severed head fired from a canon, and his heart cut out and impaled on his body).

In 1815, Wahhabi forces were crushed by the Egyptians (acting on the Ottoman's behalf) in a decisive battle. In 1818, the Ottomans captured and destroyed the Wahhabi capital of Dariyah. The first Saudi state was no more. The few remaining Wahhabis withdrew into the desert to regroup, and there they remained, quiescent for most of the 19th century.

HISTORY RETURNS WITH ISIS

It is not hard to understand how the founding of the Islamic State by ISIS in contemporary Iraq might resonate amongst those who recall this history. Indeed, the ethos of 18th century Wahhabism did not just wither in Nejd, but it roared back into life when the Ottoman Empire collapsed amongst the chaos of World War I.

The Al Saud -- in this 20th century renaissance -- were led by the laconic and politically astute Abd-al Aziz, who, on uniting the fractious Bedouin tribes, launched the Saudi "Ikhwan" in the spirit of Abd-al Wahhab's and Ibn Saud's earlier fighting proselytisers.

The Ikhwan was a reincarnation of the early, fierce, semi-independent vanguard movement of committed armed Wahhabist "moralists" who almost had succeeded in seizing Arabia by the early 1800s. In the same manner as earlier, the Ikhwan again succeeded in capturing Mecca, Medina and Jeddah between 1914 and 1926. Abd-al Aziz, however, began to feel his wider interests to be threatened by the revolutionary "Jacobinism" exhibited by the Ikhwan. The Ikhwan revolted -- leading to a civil war that lasted until the 1930s, when the King had them put down: he machine-gunned them.

For this king, (Abd-al Aziz), the simple verities of previous decades were eroding. Oil was being discovered in the peninsular. Britain and America were courting Abd-al Aziz, but still were inclined to support Sharif Husain as the only legitimate ruler of Arabia. The Saudis needed to develop a more sophisticated diplomatic posture.

So Wahhabism was forcefully changed from a movement of revolutionary jihad <http://www.amazon.com/The-Two-Faces-Islam-Fundamentalism/dp/1400030455> and theological takfiri purification, to a movement of conservative social, political, theological, and religious da'wa (Islamic call) and to justifying the institution that upholds loyalty to the royal Saudi family and the King's absolute power.

OIL WEALTH SPREAD WAHHABISM

With the advent of the oil bonanza -- as the French scholar, Giles Kepel writes <http://www.amazon.com/Jihad-The-Trail-Political-Islam/dp/0674010906> , Saudi goals were to "reach out and spread Wahhabism across the Muslim world ... to "Wahhabise" Islam, thereby reducing the "multitude of voices within the religion" to a "single creed" -- a movement which would transcend national divisions. Billions of dollars were -- and continue to be -- invested in this manifestation of soft power.

It was this heady mix of billion dollar soft power projection -- and the Saudi willingness to manage Sunni Islam both to further America's interests, as it concomitantly embedded Wahhabism educationally, socially and culturally throughout the lands of Islam -- that brought into being a western policy dependency on Saudi Arabia, a dependency that has endured since Abd-al Aziz's meeting with Roosevelt on a U.S. warship (returning the president from the Yalta Conference) until today.

Westerners looked at the Kingdom and their gaze was taken by the wealth; by the apparent modernization; by the professed leadership of the Islamic world. They chose to presume that the Kingdom was bending to the imperatives of modern life -- and that the management of Sunni Islam would bend the Kingdom, too, to modern life.

"On the one hand, ISIS is deeply Wahhabist. On the other hand, it is ultra radical in a different way. It could be seen essentially as a corrective movement to contemporary Wahhabism."

But the Saudi Ikhwan approach to Islam did not die in the 1930s. It retreated, but it maintained its hold over parts of the system -- hence the duality that we observe today in the Saudi attitude towards ISIS.

On the one hand, ISIS is deeply Wahhabist. On the other hand, it is ultra radical in a different way. It could be seen essentially as a corrective movement to contemporary Wahhabism.

ISIS is a "post-Medina" movement: it looks to the actions of the first two Caliphs, rather than the Prophet Muhammad himself, as a source of emulation, and it forcefully denies the Saudis' claim of authority to rule.

As the Saudi monarchy blossomed in the oil age into an ever more inflated institution, the appeal of the Ikhwan message gained ground (despite King Faisal's modernization campaign). The "Ikhwan approach" enjoyed -- and still enjoys -- the support of many prominent men and women and sheikhs. In a sense, Osama bin Laden was precisely the representative of a late flowering of this Ikhwani approach.

Today, ISIS' undermining of the legitimacy of the King's legitimacy is not seen to be problematic, but rather a return to the true origins of the Saudi-Wahhab project.

In the collaborative management of the region by the Saudis and the West in pursuit of the many western projects (countering socialism, Ba'athism, Nasserism, Soviet and Iranian influence), western politicians have highlighted their chosen reading of Saudi Arabia (wealth, modernization and influence), but they chose to ignore the Wahhabist impulse.

After all, the more radical Islamist movements were perceived by Western intelligence services as being more effective in toppling the USsR in Afghanistan -- and in combatting out-of-favor Middle Eastern leaders and states.

Why should we be surprised then, that from Prince Bandar's Saudi-Western mandate to manage the insurgency in Syria against President Assad should have emerged a neo-Ikhwan type of violent, fear-inducing vanguard movement: ISIS? And why should we be surprised -- knowing a little about Wahhabism -- that "moderate" insurgents in Syria would become rarer than a mythical unicorn? Why should we have imagined that radical Wahhabism would create moderates? Or why could we imagine that a doctrine of "One leader, One authority, One mosque: submit to it, or be killed" could ever ultimately lead to moderation or tolerance?

Or, perhaps, we never imagined.

Mohammed-Grab: Zerstörung könnte Muslime spalten
http://religion.orf.at/stories/2666306/

Eine der meistverehrten heiligen Stätten des Islam, das Grab des Propheten Mohammed in Medina, könnte einem Zeitungsbericht zufolge zerstört werden. Das könnte in der Islamischen Welt zu schweren Konflikten führen.
Wie die britische Zeitung „The Independent“ (Onlineausgabe) am Montag berichtete, existierten Pläne, wonach die Überreste des im Jahr 632 gestorbenen Propheten aus ihrer derzeitigen Ruuhhestätte unterhalb der Prophetenmoschee (Al-Masdschid an-Nabawi) in Medina entfernt und in ein anonymes Grab gebracht werden könnten.

Muslimische Männer vor dem Grab Mohammeds in der Prophetenmoschee

Diese umstrittenen Vorschläge entstammten einem Dokument, das unter den für die Moschee zuständigen Personen zirkuliere, so die Zeitung. Das Sitzungsdokument komme von einem „führenden saudi-arabischen Wissenschaftler“. Die Pläne seien von einem anderen Akademiker aus Saudi-Arabien ans Licht gebracht worden, der zuvor bereits die Zerstörung heiliger Plätze in Mekka, dem für Muslime heiligsten Ort, enthüllt und kritisiert hatte, heisst es in dem Artikel.

Soll der Leichnam auf den Friedhof?
Darin werde die Zerstörung einiger Kammern rund um das Prophetengrab verlangt - diese sind Gegenstand der Verehrung besonders durch schiitische Muslime. Weiters soll in dem 61-seitigen Dokument die Überführung von Mohammeds Leichnam auf den nahe gelegenen Al-Baki-Friedhof vorgesehen sein. Dort würden die sterblichen Überreste des Propheten anonym beerdigt werden. Mehrere Mitglieder der Familie Mohammeds sind dort bereits begraben.

Die Prophetenmoschee
Unter der grünen Kuppel der Prophetenmoschee befindet sich das Grab Mohammeds. Sie gehört zu den gröss ten Sakralbauten der Welt. Die ursprüngliche Moschee wurde bereits zu Lebzeiten des Propheten vergröss ert und im Lauf ihrer Geschichte immer wieder erweitert, zuletzt unter König Fahd (1923-2005).

Ob es bereits Entscheidungen hinsichtlich dieser Pläne gebe, sei unklar, so der „Independent“. Die saudi-arabische Regierung hatte in der Vergangenheit versichert, jegliche Änderung an den heiligsten Stätten des Islam würde „mit allergröss ter Ernsthaftigkeit“ behandelt. Für Irfan al-Alawi, Direktor der Islamic Heritage Research Foundation in Mekka, die sich der Pflege Islamischer Tradition widmet, bergen diese Pläne gross es Konfliktpotenzial, wie er dem „Independent“ sagte. Es bestehe die Gefahr, „sektiererische Spannungen“ zwischen den beiden Strömungen des Islam, der sunnitischen und der schiitischen, anzufachen - Spannungen, die ohnehin durch die Konflikte in Syrien und im Irak gefährlich stark seien, so Alawi.

Hardliner gegen „Götzendienst“
Hardliner unter Saudi-Arabiens Geistlichen predigen seit langem, dass die strenge Auslegung der wahhabitischen Interpretation des Islam, einer sunnitischen Strömung, die in Saudi-Arabien Staatsreligion ist, die Verehrung von Gegenständen und „Heiligen“ als „Götzendienst“ (arabisch: Schirk) verbietet. Als solche wird auch die Verehrung des Prophetengrabs betrachtet.

Tausende gläubige Muslime pilgern jedes Jahr zur Grabstelle und den umliegenden Räumen, in denen Mohammeds Familie gelebt haben soll, um dort zu beten. Das wolle man nun durch die Verlagerung des Propheten in ein anonymes Grab auf einen Friedhof verhindern, vermutet Alawi. „Der Prophet wäre anonym“, sagte er dem „Independent“ weiter. „Alles rund um die Moschee ist bereits zerstört worden. Sie ist von Bulldozern umringt“, so Alawi. Der zuständige Imam werde vermutlich argumentieren, dass ein solches Vorgehen notwendig sei, um die Moschee zu vergröss ern und mehr Platz für die Pilger zu schaffen, „während die Augen der Welt auf den Irak und Syrien gerichtete sind“, fürchtet der Experte.

Kulturerbe in Gefahr
Im Zuge der drohenden Vernichtung des Prophetengrabs wären auch diese umliegenden Räume, die mit alten Kalligrafien geschmückt sind, und sogar die grüne Kuppel selbst in Gefahr, warnt der Experte. Auch die Gräber der beiden ersten Kalifen Abu Bakr und Umar Ibn al-Chattab befinden sich hier.
Der Prophet Mohammed wird von beiden gross en Strömungen des Islam, der sunnitischen wie der schiitischen, verehrt. Die Mehrheit der Sunniten wäre allerdings „ebenso entsetzt über jede Entweihung das Grabs wie die Schia“, so Alawi gegenüber dem „Independent“. Dennoch könnte eine Entfernung der sterblichen Überreste des Propheten aus seinem ursprünglichen Grab die Spannungen zwischen den beiden Gruppen verstärken.