Anthony Summers - The Eleventh Day

Initially Jarrah had wanted to study dentistry, as did his lover, in the small town of Greifswald. Instead, after just over a year, he switched to an aeronautical engineering course—in Hamburg.

He and Aysel now had to travel to see each other and, when they met, she noticed that he had started talking about jihad. “Someone explained to me,” she said after 9/11, that “jihad in the softer form means to write books, tell people about Islam. But Ziad’s own jihad was more aggressive, the fighting kind.”

Aysel became pregnant at this time, but had an abortion. She felt there were things that were not right about their relationship. She worried about being left with children were her lover to get involved “in a fanatic war.” She was increasingly insecure, uncertain what Jarrah was up to, would surreptitiously comb through his papers looking for clues as to what he was doing. What he was doing was spending time in Hamburg with his future 9/11 accomplices. Their religion was inseparable from their politics. Shehhi, who could afford to live comfortably, moved to a shabby apartment with no television. Asked why, he said he was emulating the simple way the Prophet Mohammed had lived.

Given Atta’s religious zeal, it may have taken little to add political extremism to the mix. Around 1995, reportedly, he spoke of a “leader” who was having a strong influence on his thinking. In the same time frame, a German student friend would recall, he talked angrily about Israel and America’s protection of Israel. He was “always” linking other Muslim issues to “the war going on or the process going on, in Israel and Palestine, which he was very critical of.”

In discussion with others, Atta carried on about the Jews’ control of the banks and the media. These were not original thoughts, would normally have vanished on the air of heated debate in the mosques, apartments, and eating places in which they were voiced. The flame that was to make them combustible was waiting elsewhere, in Afghanistan. In 1998 or 1999—it is still not clear quite when or by whom—the connection was made.

The umbilical to activism for Atta was probably the Muslim Brotherhood, as once it had been for the young Osama bin Laden. For the Brotherhood, religion is indispensable at every level of existence, in government as in personal life. While the Brotherhood officially abjures violence, it makes exceptions—one of them the struggle in Palestine. The engineering department of Cairo University, where Atta first studied, was one of its known recruiting grounds.

Atta was a member of the engineering club, and he took two German friends there on a trip back to Cairo. The Brotherhood’s influence was obvious even to them. In connection with his Hamburg university course, Atta also traveled twice to the Syrian city of Aleppo—where the Brotherhood has deep roots. It may be that he made connections there. Two older men from Aleppo—said to have been members of the Brotherhood and suspected of links to al Qaeda—were to associate with Atta and his little group back in Hamburg.

One of them, Mohammed Zammar, openly enthused about jihad and urged fellow Arabs to support the cause. The other, Mamoun Darkazanli, was filmed attending a wedding ceremony at a Hamburg mosque with the future hijackers. He has dismissed the connection as “coincidence.”

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IN THE WAKE OF 9/11, reporters for Der Spiegel magazine would discover boxes of books and documents in a room that had been used by an Islamic study group Atta started at college. In one of the books, a volume on jihad, was what amounted to an invitation. “Osama bin Laden,” it read, “has said: ‘I will pay for the ticket and trip for every Arab and his family who wants to come to jihad.’ ” Twice in two years, Atta took a trip—to somewhere.

In early 1998, Atta vanished from Hamburg for the best part of three months. When his professor asked where he had been, he claimed he had been in Cairo dealing with a family problem. Pressed, he deflected further questions with, in effect, “Don’t ask.” Soon afterward, he reported his passport lost and obtained a new one—a trick often pulled by those whose passports contain compromising visa stamps.

The speculation is that Atta, and months later Shehhi and Binalshibh, made trips to Afghanistan that year. Whether they did or not, they would certainly have taken note of the statement bin Laden made in February, calling for war on America. In a list of grievances, U.S. support of Israel, and Israel’s occupation of Arab Jerusalem, ranked high. America’s wars, he said, “serve the interests of the petty Jewish state, diverting attention from the occupation of Jerusalem.”

The 9/11 Commission Report was to duck the issue of what motivated the perpetrators of 9/11. Afterward, in a memoir, Chairman Thomas Kean and Vice Chair Lee Hamilton explained that the commissioners had disagreed on the issue. “This was sensitive ground,” they wrote. “Commissioners who argued that al Qaeda was motivated primarily by a religious ideology—and not by opposition to American policies—rejected mentioning the Israeli-Palestinian conflict in the Report. In their view, listing U.S. support for Israel as a root cause of al Qaeda’s opposition to the United States indicated that the United States should reassess that policy.

“To Lee, though, it was not a question of altering support for Israel but of merely stating a fact that the Israeli-Palestinian conflict was central to the relations between the Islamic world and the United States—and to bin Laden’s ideology and the support he gained throughout the Islamic world for his jihad against America.” The commissioners resolved their differences by settling on vague language that circumvented the issue of motive.

All the evidence, however, indicates that Palestine was the factor that united the conspirators—at every level. Bin Laden, who repeatedly alluded to it, would at one point try to get KSM to bring forward the 9/11 attack date to coincide with a visit to the White House by Israeli prime minister Ariel Sharon.

For KSM, concern about Palestine had been a constant ever since his return from college in the United States. He believed a 9/11-style attack would make Americans focus on “the atrocities that America is committing by supporting Israel.” Separately, in captivity, he has claimed responsibility for the planning or execution of seven attacks on buildings, planes, and other targets, either in Israel or because they were Israeli or “Jewish.”

KSM’s nephew Ramzi Yousef, the 1993 Trade Center bomber, said in the only interview he has been allowed that he believed he—and Palestinians—were “entitled to strike U.S. targets because the United States is a partner in the crimes committed in Palestine.… It finances these crimes and supports them with weapons.”

“If you ask anybody,” Yousef’s accomplice Abdul Murad told police in the Philippines, “even if you ask children, they will tell you that the U.S. is supporting Israel and Israel is killing our Muslim brothers in Palestine. The United States is acting like a terrorist, but nobody can see that.”

Palestine was certainly the principal political grievance—the only clearly expressed grievance—driving the young Arabs in Hamburg. As reported earlier in this chapter, Atta regularly sounded off about the Palestine issue. So did Binalshibh, who would speak of a “world Jewish conspiracy.” A woman with whom he had a brief affair recalled how stridently he condemned the United States for its support for Israel. His “great-grandparents, his grandparents, his parents,” he said, “hated the Jews and if he should have children, they would hate them too.”

Shehhi, though generally a cheery fellow, could on occasion appear saturnine. Asked by an acquaintance why he and Atta seemed rarely to laugh, he responded with a question of his own. “How can you laugh,” he wondered, “when people are dying in Palestine?”