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Binalshibh became close friends with a Lebanese student named Ziad Jarrah, whom he also met at a Hamburg mosque. In Beirut, Jarrah had been known to regularly attend parties and discos, and initially in Germany he kept up that lifestyle. At some point he began dating a young woman named Aysel Senguen, the daughter of Turkish immigrants, and regularly slept over at her apartment. While he gradually appeared to become increasingly dogmatic in his faith, he never gave up his relationship with Senguen.

The four men regularly got together in the apartment shared by Atta, Binalshibh, and Shehhi to discuss jihad and Islamic theology. They propelled each other to become ever more observant Muslims. Increasingly, they viewed themselves as devoted religious messengers. They took themselves very seriously. Atta even wrote on his rent checks that he resided at Dar el Ansar (“house of the followers”).

The group was influenced by a preacher named Mohammed Haydar Zammar, who often spoke at Hamburg’s al-Quds Mosque. Zammar had fought in Afghanistan in the first Soviet jihad, and he told his listeners that they, too, had a responsibility to wage jihad.

The four men initially resolved to travel to Chechnya to wage jihad but were advised to go to Afghanistan instead because of the difficulties of moving around Chechnya. To effect this plan, they met with Mohamedou Ould Slahi, a relative of Abu Hafs al-Mauritani’s. Slahi, a member of the al-Qaeda shura council, headed the religious committee. He told the four men to get visas for Pakistan and how best to proceed to Karachi. From Pakistan they were taken by al-Qaeda operatives to Afghanistan, where they met bin Laden. After some indoctrination, they pledged bayat to him.

Their arrival was celebrated by bin Laden, KSM, and other al-Qaeda leaders working on developing the planes operation. Here were four men who were perfect for the plot. As they were based in Germany, they would have an easier time getting U.S. visas than operatives based in Afghanistan or Pakistan. And their education levels meant that they were probably intelligent enough to qualify for pilot training.

The mission was presented to them, and they accepted it. It was the perfect opportunity to wage the ultimate jihad and have their names heralded as the greatest of mujahideen. Al-Qaeda leaders encouraged this thinking, reinforcing the idea that the martyrs would receive seventy-two virgins in heaven and would be celebrated as heroes across the Muslim world. They were put into al-Qaeda’s special operations branch, the organization’s name for its terrorism branch. Led by the head of the military committee, Abu Hafs al-Masri (whose given name was Mohammed Atef), and the head of the security committee, Saif al-Adel, the branch itself has individual cells and operations, each functioning separately from the others for security reasons.

Mohammed Atef—the former Egyptian police officer whose services Zawahiri had offered bin Laden back in the late 1980s, and who had risen to prominence in al-Qaeda—briefed them on the details of what they were to do, and they were also trained in communicating with each other through code.

While they were in Afghanistan, bin Laden kept them segregated from most other al-Qaeda operatives, as the plot was kept highly confidential. Only trusted al-Qaeda members, among them bin Laden chauffeur Salim Hamdan and Ali al-Bahlul, bin Laden’s propagandist, were allowed to interact with them. Bahlul roomed with Jarrah when he was in Afghanistan. The group filmed individual martyrdom videos, directed by Bahlul. As the four had only minimal knowledge of classical Arabic and the Quran, they had to go through several takes before their pronunciation seemed genuine. It was a source of amusement to the four and to Bahlul, and after each mispronunciation they would burst into laughter.

After their training was complete, the four returned to Germany, and, following instructions, they began to assume a less radical appearance. They shaved their beards, wore Western clothes, and