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A ḥadīth (Arabic: حديث‎,  /ˈhædɪθ/^[1] or /hɑːˈdiːθ/^[2]) (plural: hadith, hadiths, or aḥādīth) is a saying or an act or tacit approval or disapproval ascribed either validly or invalidly to the Islamic prophet Muhammad.^[3]

Hadith are regarded by traditional Islamic schools of jurisprudence as important tools for understanding the Quran and in matters of jurisprudence.^[4] Hadith were evaluated and gathered into large collections during the 8th and 9th centuries. These works are referred to in matters of Islamic law and history to this day. The two largest denominations of Islam, Shiʻism and Sunnism, have different sets of hadith collections.

Etymology[link]

In Arabic the word ḥadīth (Arabic: حديث‎ ḥadīṯ  IPA: [ħaˈdiːθ]) means 'a piece of information conveyed either in a small quantity or large'. The Arabic plural is أحاديث ʾaḥādīṯ/aḥādīth (IPA: [ʔaħaːˈdiːθ]). Hadith also refers to the speech of a person. As taḥdīṯ/taḥdīth is the infinitive, or verbal noun, of the original verb form; hadith is, therefore, not the infinitive,^[5] rather it is a noun.^[6]

Definition[link]

In Islamic terminology, the term hadith refers to reports of statements or actions of Muhammad, or of his tacit approval or criticism of something said or done in his presence.^[7] Classical hadith specialist Ibn Hajar al-Asqalani says that the intended meaning of hadith in religious tradition is something attributed to Muhammad, as opposed to the Quran.^[8] Other associated words possess similar meanings including: khabar (news, information) often refers to reports about Muhammad, but sometimes refers to traditions about his companions and their successors from the following generation; conversely, athar (trace, vestige) usually refers to traditions about the companions and successors, though sometimes connotes traditions about Muhammad. The word sunnah (custom) is also used in reference to a normative custom of Muhammad or the early Muslim community.^[7]

Hadith Qudsi[link]

Hadith Qudsi (or Sacred Hadith) is a sub-category of hadith which are sayings of Muhammad. Muslims regard the Hadith Qudsi as the words of God (Arabic: Allah), repeated by Muhammad and recorded on the condition of an isnad. According to as-Sayyid ash-Sharif al-Jurjani, the Hadith Qudsi differ from the Quran in that the former were revealed in a dream or through revelation and are "expressed in Muhammad's words", whereas the latter are the "direct words of God".

An example of a Hadith Qudsi is the hadith of Abu Hurairah who said that Muhammad said:

When God decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over My wrath.^[9]

Components[link]

The two major aspects of a hadith are the text of the report (the matn), which contains the actual narrative, and the chain of narrators (the isnad), which documents the route by which the report has been transmitted.^[7] The sanad, literally 'support', is so named due to the reliance of the hadith specialists upon it in determining the authenticity or weakness of a hadith.^[10] The isnad consists of a chronological list of the narrators, each mentioning the one from whom they heard the hadith, until mentioning the originator of the matn along with the matn itself.

The first people to hear hadith were the companions who preserved it and then conveyed it to those after them. Then the generation following them received it, thus conveying it to those after them and so on. So a companion would say, "I heard the Prophet say such and such." The Follower would then say, "I heard a companion say, 'I heard the Prophet.'" The one after him would then say, "I heard someone say, 'I heard a Companion say, 'I heard the Prophet..." and so on.^[11]

Usage[link]

The overwhelming majority of Muslims consider hadith to be essential supplements to and clarifications of the Quran, Islam's holy book, as well as in clarifying issues pertaining to Islamic jurisprudence. Ibn al-Salah, a hadith specialist, described the relationship between hadith and other aspect of the religion by saying: "It is the science most pervasive in respect to the other sciences in their various branches, in particular to jurisprudence being the most important of them."^[12] "The intended meaning of 'other sciences' here are those pertaining to religion," explains Ibn Hajar al-Asqalani, "Quranic exegesis, hadith, and jurisprudence. The science of hadith became the most pervasive due to the need displayed by each of these three sciences. The need hadith has of its science is apparent. As for Quranic exegesis, then the preferred manner of explaining the speech of God is by means of what has been accepted as a statement of Muhammad. The one looking to this is in need of distinguishing the acceptable from the unacceptable. Regarding jurisprudence, then the jurist is in need of citing as an evidence the acceptable to the exception of the later, something only possible utilizing the science of hadith."^[4]

History[link]

This assertion re Muslim historians citing Uthman on hadith needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011)

Traditions of the life of Muhammad and the early history of Islam were passed down mostly orally for more than a hundred years after Muhammad's death in AD 632. Muslim historians say that Caliph Uthman ibn Affan (the third khalifa (caliph) of the Rashidun Empire, or third successor of Muhammad, who had formerly been Muhammad's secretary), is generally believed to urge Muslims to record the hadith just as Muhammad suggested to some of his followers to write down his words and actions.^[13][14]

Uthman's labours were cut short by his assassination, at the hands of aggrieved soldiers, in 656. No sources survive directly from this period so we are dependent on what later writers tell us about this period.^[15]

By the 9th century the number of hadiths had grown exponentially. Islamic scholars of the Abbasid period were faced with a huge corpus of miscellaneous traditions, some of them flatly contradicting each other. Many of these traditions supported differing views on a variety of controversial matters. Scholars had to decide which hadith were to be trusted as authentic and which had been invented for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith.^[16]

Shia and Sunni differences[link]

Part of a series on
Hadith collections
Primary
Sunni collections Al-Kutub Al-Sittah (The Six Books) Sahih al-Bukhari · Sahih Muslim Sunan an-Nasa'i al-Sughra Sunan Abu Dawood Sunan al-Tirmidhi · Sunan Ibn Maja Shia collections Al-Kutub Al-Arb'ah (The Four Books) Kitab al-Kafi of Muhammad ibn Ya'qub al-Kulayni Man la yahduruhu al-Faqih of Shaikh Saduq Tahdhib al-Ahkam of Shaykh Tusi al-Istibsar of Shaikh Tusi
Sunni collections
Al-Muwatta Musnad Ahmad ibn Hanbal (780–855) Sunan al-Darimi (868) Shamaail Tirmidhi ((9th Century) Sahih Ibn Khuzaymah (923) Sahih Ibn Hibbaan (965) Al-Mustadrak alaa al-Sahihain (1014) Mawdu'at al-Kubra (1128–1217) Riyadh as-Saaliheen (1233–1278) Mishkat al-Masabih (1340) Talkhis al-Mustadrak (1274–1348) Majma al-Zawa'id (1335–1405) Bulugh al-Maram (1372–1449) Kanz al-Ummal (16th century) Muntakhab Ahadith (20th Century)
Shia collections
Book of Sulaym ibn Qays (7th century) Al-Sahifa al-Sajjadiyya (678–713) Wasael ush-Shia (17th century) Bihar al-Anwar (17th century) Haqq al-Yaqeen (17th century) Ain Al-Hayat (17th century) Sharh Usul al-Kafi (?–1081) Qalam-e-Mowla Daim al-Islam
Mu'tazila collections
Comments on the Peak of Eloquence (?–1258)
v t e

Sunni and Shia hadith collections differ because scholars from the two traditions differ as to the reliability of the narrators and transmitters. Narrators who took the side of Abu Bakr and Umar rather than Ali, in the disputes over leadership that followed the death of Muhammad, are seen as unreliable by the Shia; narrations sourced to Ali and the family of Muhammad, and to their supporters, are preferred. Sunni scholars put trust in narrators, such as Aisha, whom Shia reject. Differences in hadith collections have contributed to differences in worship practices and shari'a law and have hardened the dividing line between the two traditions.

Extent and nature of the textual corpus in the Sunni tradition[link]

In the Sunni tradition, the number of such texts is ten thousand plus or minus a few thousand.^[17] But if, say, ten Companions record a text reporting a single incident in the life of Prophet, hadith scholars can count this as ten hadiths. So Musnad Ahmad, for example, has over 30,000 hadiths—but this count includes texts that are repeated in order to record slight variations within the text or within the chains of narrations. Identifying the narrators of the various texts, comparing their narrations of the same texts to identify both the soundest reporting of a text and the reporters who are most sound in their reporting occupied experts of hadith throughout the 2nd century. In the 3rd century of Islam (from 225/840 to about 275/889),^[18] six hadith experts composed brief works recording a selection of about two- to five-thousand such texts which they felt to have been most soundly documented or most widely referred to in the Muslim scholarly community.^[19] The 4th and 5th century saw these six works being commented on quite widely. This auxiliary literature has contributed to making their study the place of departure for any serious study of hadith. In addition, Bukhari and Muslim in particular, claimed that they were collecting only the soundest of sound hadiths. These later scholars tested their claims and agreed to them, so that today, they are considered the most reliable collections of hadith.^[20]

Extent and nature of the textual corpus in the Shia tradition[link]

In Shia hadith one often finds sermons attributed to Ali in The Four Books or in the Nahj al-Balagha. Shi'a Muslims do not use the six major hadith collections followed by the Sunni. Instead, their primary hadith collections are written by three authors who are known as the 'Three Muhammads'.^[21] They are: Kitab al-Kafi by Muhammad ibn Ya'qub al-Kulayni al-Razi (329 AH), Man la yahduruhu al-Faqih by Muhammad ibn Babuya and Al-Tahdhib and Al-Istibsar both by Shaykh Muhammad Tusi. Unlike Akhbari Twelver Shi'a, Usuli Twelver Shi'a scholars do not believe that everything in the four major books is authentic.^{[citation needed]}

Studies[link]

Hadith studies are a number of methods of evaluation developed by early Muslim scholars in determining the veracity of reports attributed to Muhammad. This is achieved by analyzing the text of the report, the scale of the report's transmission, the routes through which the report was transmitted, and the individual narrators involved in its transmission. On the basis of these criteria, various classifications were devised for hadith. The earliest comprehensive work in hadith studies was Abu Muhammad al-Ramahurmuzi's al-Muhaddith al-Fasil, while another significant work was al-Hakim al-Naysaburi's Ma‘rifat ‘ulum al-hadith. Ibn al-Salah's ʻUlum al-hadith is considered the standard classical reference on hadith studies.^[7]

Terminology[link]

By means of hadith terminology, hadith are categorized as ṣaḥīḥ (sound, authentic), ḍaʿīf (weak), or mawḍūʿ (fabricated). Other classifications used also include: ḥasan (good), which refers to an otherwise ṣaḥīḥ report suffering from minor deficiency, or a weak report strengthened due to numerous other corroborating reports; and munkar (denounced) which is a report that is rejected due to the presence of an unreliable transmitter contradicting another more reliable narrator.^[22] Both sahīh and hasan reports are considered acceptable for usage in Islamic legal discourse. Classifications of hadith may also be based upon the scale of transmission. Reports that pass through many reliable transmitters at each point in the isnad up until their collection and transcription are known as mutawātir. These reports are considered the most authoritative as they pass through so many different routes that collusion between all of the transmitters becomes an impossibility. Reports not meeting this standard are known as aahad, and are of several different types.^[7]

Biographical evaluation[link]

Another area of focus in the study of hadith is biographical analysis (‘ilm al-rijāl, lit. "science of people"), in which details about the transmitter are scrutinized. This includes analyzing their date and place of birth; familial connections; teachers and students; religiosity; moral behaviour; literary output; their travels; as well as their date of death. Based upon these criteria, the reliability (thiqāt) of the transmitter is assessed. Also determined is whether the individual was actually able to transmit the report, which is deduced from their contemporaneity and geographical proximity with the other transmitters in the chain.^[23] Examples of biographical dictionaries include: Abd al-Ghani al-Maqdisi's Al-Kamal fi Asma' al-Rijal, Ibn Hajar al-Asqalani's Tahdhīb al-Tahdhīb and al-Dhahabi's Tadhkirat al-huffaz.^[24]

Quranists or Qur'an alone Muslims view of hadith[link]

Qur'an alone Muslims, also known as Quranists, are Muslims who follow the Qur'an and consider it to be the only sacred text in Islam. They reject the religious authority of hadith and Sunnah.

Western academic scholarship[link]

Early Western exploration of Islam consisted primarily of translation of the Qur'an and a few histories, often supplemented with disparaging commentary^{[citation needed]}. In the 19th century, scholars made greater attempts at impartiality, and translated and commented upon a greater variety of texts. By the beginning of the 20th century, Western scholars of Islam started to critically engage with the Islamic texts, subjecting them to the same agnostic, searching scrutiny that had previously been applied to Christian texts (see higher criticism). Ignaz Goldziher is the best known of these turn-of-the-century critics, who also included D. S. Margoliuth, Henri Lammens, and Leone Caetani. Goldziher writes, in his Mohammedan Studies: "... it is not surprising that, among the hotly debated controversial issues of Islam, whether political or doctrinal, there is not one in which the champions of the various views are unable to cite a number of traditions, all equipped with imposing isnads".^[25] John Esposito notes that "Modern Western scholarship has seriously questioned the historicity and authenticity of the hadith", maintaining that "the bulk of traditions attributed to the Prophet Muhammad were actually written much later." He mentions Joseph Schacht as one scholar who argues this, claiming that Schacht "found no evidence of legal traditions before 722," from which Schacht concluded that "the Sunna of the Prophet is not the words and deeds of the Prophet, but apocryphal material" dating from later.^[26]

Contemporary Western scholars of hadith include: Herbert Berg, Fred M. Donner and Wilferd Madelung. Madelung has immersed himself in the hadith literature and has made his own selection and evaluation of tradition. Having done this, he is much more willing to trust hadith than many of his contemporaries. Madelung said of hadith: "Work with the narrative sources, both those that have been available to historians for a long time and others which have been published recently, made it plain that their wholesale rejection as late fiction is unjustified and that with [not without] a judicious use of them, a much more reliable and accurate portrait of the period can be drawn than has been realized so far."^[27]

Harald Motzki said: "The mere fact that ahadith and asanid were forged must not lead us to conclude that all of them are fictitious or that the genuine and the spurious cannot be distinguished with some degree of certainty."^[27]

Some Muslim scholars^[who?] have undergone Western academic training and attempted to mediate between the traditional Muslim and the secular Western view.^{[citation needed]} Notable among these was Fazlur Rahman Malik (1919–1988) who argued that while the chain of transmission of the hadith may often be spurious, the matn can still be used to understand how Islam can be lived in the modern world.^{[citation needed]} Liberal movements within Islam tend to agree with Rahman's views to varying degrees.^{[citation needed]}

See also[link]

• Criticism of Hadith
• Prophetic biography

References[link]

Bibliography[link]

• Berg, H. (2000). The development of exegesis in early Islam: the authenticity of Muslim literature from the formative period. Routledge. ISBN 0-7007-1224-0. 
• Lucas, S. (2004). Constructive Critics, Hadith Literature, and the Articulation of Sunni Islam. Brill Academic Publishers. ISBN 90-04-13319-4. 
• Robinson, C. F. (2003). Islamic Historiography. Cambridge University Press. ISBN 0-521-62936-5. 
• Robson, J.. "Hadith". In P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912. 
• Swarup, Ram. Understanding Islam through Hadis. Exposition Press, Smithtown, New York USA (n/d).
• Jonathan A. C. Brown, "Criticism of the Proto-Hadith Canon: Al-daraqutni’s Adjustment of the Sahihayn," Journal of Islamic Studies, 15,1 (2004), 1-37.
• Recep Senturk, Narrative Social Structure: Anatomy of the Hadith Transmission Network, 610-1505 (Stanford, Stanford UP, 2006).
• Jonathan Brown, The Canonization of al-Bukhārī and Muslim. The Formation and Function of the Sunnī Ḥadīth (Leiden, Brill, 2007) (Islamic History and Civilization. Studies and Texts, 69).

Further reading[link]

• 1000 Qudsi Hadiths: An Encyclopedia of Divine Sayings; New York: Arabic Virtual Translation Center; (2012) ISBN 978-1-4700-2994-4
• Hallaq, Wael B. (1999). "The Authenticity of Prophetic Ḥadîth: A Pseudo-Problem". Studia Islamica (89): 75–90. DOI:10.2307/1596086. ISSN 0585-5292. JSTOR 1596086. 
• Brown, J. (2007). The Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon. Leiden: Brill, 2007.
• Juynboll, G. H. A. (2007). Encyclopedia of Canonical Hadith. Leiden: Brill, 2007.
• Lucas, S. (2002). The Arts of Hadith Compilation and Criticism. University of Chicago. OCLC 62284281. 
• Musa, A. Y. Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave, 2008. ISBN 0-230-60535-4
• Fred M. Donner, Narratives of Islamic Origins (1998)

External links[link]

Look up hadith in Wiktionary, the free dictionary.

Wikiquote has a collection of quotations related to: Hadith

• Hadith Search by keyword and find hadith by narrator.
• Hadith by Narrator Find hadith by narrators.
• Hadith Advanced Search Search by keyword.

Suhaib Webb
File:Suhaibwebb3.jpg
Born	William Webb (1972-06-29) June 29, 1972 (age 39) Oklahoma  United States
Occupation	Imam
Title	Imam
Religion	Islam
Website
http://www.suhaibwebb.com

Suhaib Webb is a contemporary American-Muslim educator, activist, and lecturer.^[1] He is currently the imam of the Islamic Society of Boston Cultural Center (ISBCC), the largest mosque in the New England area.

Biography[link]

Early life[link]

He was born William Webb in 1972 in Oklahoma to a Christian family, including a grandfather who served as a preacher.^[2] At age 14, he lost interest in religion going through a self-described spiritual crisis. He also began engaging in delinquency by joining a local gang, was involved in a drive by shooting, and became a successful local Hip-Hop DJ and producer,^[3] making records with various artists.

Education[link]

After converting to Islam in 1992, Webb left his career as a DJ and studied at the University of Central Oklahoma, where he graduated with a Bachelor's degree in Education. He also studied privately under a Senegalese Sheikh, learning enough Islam and Arabic to become a community leader in Oklahoma City, where he was hired as Imam at The Islamic Society of Greater Oklahoma City.^[4] He simultaneously started teaching at Mercy School, an Islamic K-12 school in Oklahoma City.

From 2004-2010, Suhaib Webb studied at the world’s preeminent Islamic institution of learning, Al-Azhar University, in the College of Shari`ah, in Cairo. During this time, after several years of studying the Arabic Language and the Islamic legal tradition, including maliki law, he also served as the head of the English Translation Department at Dar al-Ifta al-Misriyyah.^{[5][dead link]}

Career[link]

Apart from his studies, he frequently lectures in the United States and Malaysia, and records public lecture series on Islam and contemporary Muslim matters. After graduating from Al-Azhar, he moved to Silicon Valley in the San Francisco Bay area, where he hosted the weekly "Real Talk" call-in radio show.^[6] On December 1, 2011, Webb was inaugurated as the Imam of the Islamic Society of Boston's Cultural Center (ISBCC)^[7], the largest Islamic center in New England^[8].

Suhaib Webb is an active member of the Muslim American Society and its youth department and has been so for the last ten years. It is through the Muslim American Society's scholarship program that he was sent to Egypt to attain fluency in Arabic and focus on Islamic studies.^[9] Webb frequently hosts lectures and posts articles offering Islamic perspectives on modern-day issues such as community involvement and social relevance.^[10]

Reputation[link]

Some UK government officials were quoted in a 2004 edition of The Guardian describing Webb as a "moderate leader" along with the likes of Hamza Yusuf and Amr Khaled.^[11] Webb was named one of the 500 Most Influential Muslims in the World by the Royal Islamic Strategic Studies Center in 2010.^[12] Webb's website, www.SuhaibWebb.com, was voted the best "Blog of the Year" by the 2009 Brass Crescent awards ^[13] and his tweets won him the vote of "Best Muslim Tweeter" of 2010.^[14]

Views & Accomplishments[link]

Webb joined a trip of imams to Auschwitz in 2010, followed by a public statement to condemning Holocaust-denial and anti-Semitism.^[15] He helped raise $20,000 for widows and children of firefighters killed in the 9/11 attack.^[16] He is a part of efforts to more effectively rebut militants and religious extremists ^[17][18] and is an advocate for grassroots Muslim activism to promote social change. He advocates for an American-style Islam, one that is true to the Quran and Islamic law but that reflects this country's customs and culture.^[19][20]

References[link]

External links[link]

• Suhaib Webb's Official Website
• Suhaib Webb on Twitter
• Suhaib Webb's Official Youtube Page
• Suhaib Webb Video and Audio lectures from Halal Tube
• Suhaib comments on his conversion to Islam
• Advice by Suhaib Webb to the Converts (Audio Lecture)

Abu Usamah at-Thahabi (born March 10, 1964) is an Imam at Green Lane Masjid in Birmingham, England.

History[link]

Abu Usamah, Khalifah At-Thahabi, born Frankie Lipscomb, was born and raised in Passaic, New Jersey, the third eldest of four children. His siblings names include Kimberly, Sylvia, and also Daryl.

He reverted to Islam in 1986, and applied to attend the University of Madinah in Saudi Arabia, an Islamic school popular with reverts and international students. He attended the university for eight years where he graduated from the College of Da'wah and Usool-ad-Din. There he completed his BSc in Usool-Ul-Deen(theology) and learned the Arabic language. After his graduation from the University, Abu Usamah went to teach in the UK before returning to the US in 1996 in order to pursue his first position of Imam in Orlando, Florida. He was an imam at mosques in Philadelphia, Cleveland, and Peoria. Abu Usamah is very engaged in the Islamic community. He has also be immensely active in the giving of da'wah within the Islamic community.

References[link]

Osama bin Laden أسامة بن لادن
Born	Osama bin Mohammed bin Awad bin Laden (1957-03-10)March 10, 1957 Riyadh, Saudi Arabia
Died	May 2, 2011(2011-05-02) (aged 54) Abbottabad, Pakistan 34°10′9″N 73°14′33″E / 34.16917°N 73.2425°E / 34.16917; 73.2425
Resting place	Arabian Sea
Nationality	Saudi Arabian (1957–1994) None (Stateless) (1994–2011)[1]
Years active	1979–2011
Successor	Ayman Al-Zawahiri[2]
Religion	Sunni Islam (Qutbism)[3][4]
Children	show all (20) Abdallah Saad Omar Hamza Abdul Rahman Amer Osman Mohammed Fatima Iman Laden Rukhaiya Nour Ali Safiyah Aisha Kadhija Khalid Miriam Sumaiya
Military career
Allegiance	Al-Qaeda
Years of service	1988–2011
Battles/wars	Soviet war in Afghanistan War on Terror: War in Afghanistan Battle of Tora Bora War in North-West Pakistan Operation Neptune Spear

Osama bin Mohammed bin Awad bin Laden ( /oʊˈsɑːmə bɪn moʊˈhɑːmɨd bɪn əˈwɑːd bɪn ˈlɑːdən/; Arabic: أسامة بن محمد بن عوض بن لادن‎, ʾUsāmah bin Muḥammad bin ʿAwaḍ bin Lādin; March 10, 1957 – May 2, 2011^a), was the founder of Al-Qaeda, the jihadist organization responsible for the September 11 attacks on the United States and numerous other mass-casualty attacks against civilian and military targets.^[5][6][7] He was a member of the wealthy Saudi bin Laden family, and an ethnic Yemeni Kindite.^[8]

Bin Laden was on the American Federal Bureau of Investigation's (FBI) lists of Ten Most Wanted Fugitives and Most Wanted Terrorists for his involvement in the 1998 U.S. embassy bombings.^[9][10][11] From 2001 to 2011, bin Laden was a major target of the War on Terror, with a US$25 million bounty by the Federal Bureau of Investigation.^[12] On May 2, 2011, bin Laden was shot and killed inside a private residential compound in Abbottabad, Pakistan, by U.S. Navy SEALs and CIA operatives in a covert operation ordered by United States President Barack Obama.^[13][14]

Early life and education[link]

Osama bin Mohammed bin Awad bin Laden was born in Riyadh, Saudi Arabia,^[15] a son of Mohammed bin Awad bin Laden, a billionaire construction magnate with close ties to the Saudi royal family,^[16] and Mohammed bin Laden's tenth wife, Hamida al-Attas (then called Alia Ghanem).^[17] In a 1998 interview, bin Laden gave his birth date as March 10, 1957.^[18]

Mohammed bin Laden divorced Hamida soon after Osama bin Laden was born. Mohammed recommended Hamida to Mohammed al-Attas, an associate. Al-Attas married Hamida in the late 1950s or early 1960s, and they are still together.^[19] The couple had four children, and bin Laden lived in the new household with three half-brothers and one half-sister.^[17] The bin Laden family made $5 billion in the construction industry, of which Osama later inherited around $25–30 million.^[20]

Bin Laden was raised as a devout Wahhabi Muslim.^[21] From 1968 to 1976, he attended the élite secular Al-Thager Model School.^[17][22] He studied economics and business administration^[23] at King Abdulaziz University. Some reports suggest he earned a degree in civil engineering in 1979,^[24] or a degree in public administration in 1981.^[25] One source described him as "hard working",^[26] another said he left university during his third year without completing a college degree.^[27] At university, bin Laden's main interest was religion, where he was involved in both "interpreting the Quran and jihad" and charitable work.^[28] Other interests included writing poetry;^[29] reading, with the works of Field Marshal Bernard Montgomery and Charles de Gaulle said to be among his favorites; black stallions; and association football, in which he enjoyed playing at centre forward and followed English club Arsenal F.C.^[30]

Personal life[link]

In 1974, at the age of 17, bin Laden married Najwa Ghanem at Latakia, Syria;^[31] they were divorced before September 11, 2001. Bin Laden's other known wives were Khadijah Sharif (married 1983, divorced 1990s), Khairiah Sabar (married 1985), Siham Sabar (married 1987), and Amal al-Sadah (married 2000). Some sources also list a sixth wife, name unknown, whose marriage to bin Laden was annulled soon after the ceremony.^[32] Bin Laden fathered between 20 and 26 children with his wives.^[33][34] Many of bin Laden's children fled to Iran following the September 11 attacks and as of 2010^[update] Iranian authorities reportedly continue to control their movement.^[35]

Bin Laden's father Mohammed died in 1967 in an airplane crash in Saudi Arabia when his American pilot misjudged a landing.^[36] Bin Laden's eldest half-brother, Salem bin Laden, the subsequent head of the bin Laden family, was killed in 1988 near San Antonio, Texas, in the United States, when he accidentally flew a plane into power lines.^[37]

The FBI described bin Laden as an adult as tall and thin, between 6 ft 4 in and 6 ft 6 in (193–198 cm) in height and weighing about 165 pounds (75 kg). Bin Laden had an olive complexion and was left-handed, usually walking with a cane. He wore a plain white turban and he had stopped wearing the traditional Saudi male headdress.^[38] Bin Laden was described as soft-spoken and mild-mannered in demeanor.^[39]

Name[link]

There is no universally accepted standard for transliterating Arabic words and Arabic names into English;^[40] bin Laden's name is most frequently rendered "Osama bin Laden". The FBI and Central Intelligence Agency (CIA), as well as other U.S. governmental agencies, have used either "Usama bin Laden" or "Usama bin Ladin". Less common renderings include "Ussamah bin Ladin" and, in the French-language media, "Oussama ben Laden". Other spellings include "Binladen" or, as used by his family in the West, "Binladin". The decapitalization of bin is based on the convention of leaving short prepositions and articles uncapitalized in surnames; however, bin means "son of" and is not, strictly speaking, a preposition or article. The spellings with o and e come from a Persian-influenced pronunciation also used in Afghanistan, where bin Laden spent many years.

Osama bin Laden's full name, Osama bin Mohammed bin Awad bin Laden, means "Osama, son of Mohammed, son of Awad, son of Laden". "Mohammed" refers to bin Laden's father Mohammed bin Laden; "Awad" refers to his grandfather, Awad bin Aboud bin Laden, a Kindite Hadhrami tribesman; "Laden" refers not to bin Laden's great-grandfather, who was named Aboud, but to a more distant ancestor.

The Arabic linguistic convention would be to refer to him as "Osama" or "Osama bin Laden", not "bin Laden" alone, as "bin Laden" is a patronymic, not a surname in the Western manner. According to bin Laden's son Omar bin Laden, the family's hereditary surname is "al-Qahtani" (Arabic: القحطاني‎, āl-Qaḥṭānī), but bin Laden's father Mohammed bin Laden never officially registered the name.^[41]

Osama bin Laden had also assumed the kunyah "Abū ʿAbdāllāh" ("father of Abdallah"). His admirers have referred to him by several nicknames, including the "Prince" or "Emir" (الأمير, al-Amīr), the "Sheik" (الشيخ, aš-Šayḫ), the "Jihadist Sheik" or "Sheik al-Mujahid" (شيخ المجاهد, al-Muǧāhid Šayḫ), "Hajj" (حج, Ḥaǧǧ), and the "Director".^[42] The word ʾusāmah (أسامة) means "lion",^[43] earning him the nicknames "Lion" and "Lion Sheik".^[44]

Beliefs and ideology[link]

According to former CIA analyst Michael Scheuer, who led the CIA's hunt for Osama bin Laden, the al-Qaeda leader was motivated by a belief that U.S. foreign policy has oppressed, killed, or otherwise harmed Muslims in the Middle East,^[45] condensed in the phrase "They hate us for what we do, not who we are."

Bin Laden also said only the restoration of Sharia law would "set things right" in the Muslim world, and that alternatives such as "pan-Arabism, socialism, communism, democracy" must be opposed.^[46] This belief, in conjunction with violent jihad, has sometimes been called Qutbism after being promoted by Sayyid Qutb.^[47] Bin Laden believed that Afghanistan, under the rule of Mullah Omar's Taliban, was "the only Islamic country" in the Muslim world.^[48] Bin Laden consistently dwelt on the need for violent jihad to right what he believed were injustices against Muslims perpetrated by the United States and sometimes by other non-Muslim states,^[49] the need to eliminate the state of Israel, and the necessity of forcing the United States to withdraw from the Middle East. He also called on Americans to "reject the immoral acts of fornication, homosexuality, intoxicants, gambling, and usury", in an October 2002 letter.^[50]

Bin Laden's ideology included the idea that civilians, including women and children, are legitimate targets of jihad.^[51][52] Bin Laden was anti-Semitic, and delivered warnings against alleged Jewish conspiracies: "These Jews are masters of usury and leaders in treachery. They will leave you nothing, either in this world or the next."^[53] Shia Muslims have been listed along with "heretics, [...] America, and Israel" as the four principal "enemies of Islam" at ideology classes of bin Laden's al-Qaeda organization.^[54]

Bin Laden opposed music on religious grounds,^[55] and his attitude towards technology was mixed. He was interested in "earth-moving machinery and genetic engineering of plants" on the one hand, but rejected "chilled water" on the other.^[56]

His viewpoints and methods of achieving them had led to him being designated as a terrorist by scholars,^[57][58] journalists from The New York Times,^[59][60] the BBC,^[61] and Qatari news station Al Jazeera,^[62] analysts such as Peter Bergen,^[63] Michael Scheuer,^[64] Marc Sageman,^[65] and Bruce Hoffman^[66][67] and he was indicted on terrorism charges by law enforcement agencies in Madrid, New York City, and Tripoli.^[68]

Bin Laden's overall strategy against much larger enemies such as the Soviet Union and United States was to lure them into a long war of attrition in Muslim countries, attracting large numbers of jihadists who would never surrender. He believed this would lead to economic collapse of the enemy nation.^[69] Al-Qaeda manuals clearly outline this strategy. In a 2004 tape broadcast by al-Jazeera, bin Laden spoke of "bleeding America to the point of bankruptcy".^[70]

Militant activity[link]

Mujahideen in Afghanistan[link]

After leaving college in 1979, bin Laden went to Pakistan, joined Abdullah Azzam and used money and machinery from his own construction company to help the mujahideen resistance in the Soviet war in Afghanistan.^[71][72] He later told a journalist: "I felt outraged that an injustice had been committed against the people of Afghanistan."^[73] Under Operation Cyclone from 1979 to 1989, the United States provided financial aid and weapons to the mujahideen^[74] through Pakistan's Inter-Services Intelligence (ISI). Bin Laden met and built relations with Hamid Gul, who was a three-star general in the Pakistani army and head of the ISI agency. Although the United States provided the money and weapons, the training of militant groups was entirely done by the Pakistani Armed Forces and the ISI.

By 1984, bin Laden and Azzam established Maktab al-Khidamat, which funneled money, arms and fighters from around the Arab world into Afghanistan. Through al-Khadamat, bin Laden's inherited family fortune^[75] paid for air tickets and accommodation, paid for paperwork with Pakistani authorities and provided other such services for the jihadi fighters. Bin Laden established camps inside Khyber Pakhtunkhwa in Pakistan and trained volunteers from across the Muslim world to fight against the Soviet puppet regime; the Democratic Republic of Afghanistan. It was during this time that he became idolised by many Arabs.^[76]

Formation and structuring of Al-Qaeda[link]

By 1988, bin Laden had split from Maktab al-Khidamat. While Azzam acted as support for Afghan fighters, bin Laden wanted a more military role. One of the main points leading to the split and the creation of al-Qaeda was Azzam's insistence that Arab fighters be integrated among the Afghan fighting groups instead of forming a separate fighting force.^[77] Notes of a meeting of bin Laden and others on August 20, 1988, indicate al-Qaeda was a formal group by that time: "Basically an organized Islamic faction, its goal is to lift the word of God, to make his religion victorious." A list of requirements for membership itemized the following: listening ability, good manners, obedience, and making a pledge (bayat) to follow one's superiors.^[78]

According to Wright, the group's real name was not used in public pronouncements because "its existence was still a closely held secret".^[79] His research suggests that al-Qaeda was formed at an August 11, 1988, meeting between "several senior leaders" of Egyptian Islamic Jihad, Abdullah Azzam, and bin Laden, where it was agreed to join bin Laden's money with the expertise of the Islamic Jihad organization and take up the jihadist cause elsewhere after the Soviets withdrew from Afghanistan.^[80] Following the Soviet Union's withdrawal from Afghanistan in February 1989, Osama bin Laden returned to Saudi Arabia in 1990 as a hero of jihad, who along with his Arab legion "had brought down the mighty superpower" of the Soviet Union.^[81] However, he was angry at the outbreak of internecine tribal fighting among the Afghans.^[82]

The Iraqi invasion of Kuwait under Saddam Hussein on August 2, 1990, put the Saudi kingdom and the House of Saud at risk, with Iraqi forces on the Saudi border and Saddam's appeal to pan-Arabism potentially inciting internal dissent. Bin Laden met with King Fahd, and Saudi Defense Minister Sultan, telling them not to depend on non-Muslim assistance from the United States and others, offering to help defend Saudi Arabia with his Arab legion. Bin Laden's offer was rebuffed, and the Saudi monarchy invited the deployment of U.S. forces in Saudi territory.^[83] Bin Laden publicly denounced Saudi dependence on the U.S. military, arguing the two holiest shrines of Islam, Mecca and Medina, the cities in which the Prophet Mohamed received and recited God's message, should only be defended by Muslims. Bin Laden's criticism of the Saudi monarchy led them to attempt to silence him. The U.S. 82nd Airborne Division landed in north-eastern Saudi city of Dhahran and was deployed in the desert barely 400 miles from Medina.^[82]

Meanwhile, on November 8, 1990, the FBI raided the New Jersey home of El Sayyid Nosair, an associate of al-Qaeda operative Ali Mohamed, discovering copious evidence of terrorist plots, including plans to blow up New York City skyscrapers. This marked the earliest discovery of al-Qaeda terrorist plans outside of Muslim countries.^[84] Nosair was eventually convicted in connection to the 1993 World Trade Center bombing, and later admitted guilt for the murder of Rabbi Meir Kahane in New York City on November 5, 1990.

Bin Laden continued to speak publicly against the Saudi government, for which the Saudis banished him. He went to live in exile in Sudan, in 1992, in a deal brokered by Ali Mohamed.^[85]

Sudan and return to Afghanistan[link]

In Sudan, bin Laden established a new base for mujahideen operations in Khartoum. He bought a house on Al-Mashtal Street in the affluent Al-Riyadh quarter and a retreat at Soba on the Blue Nile.^[86][87] During his time in Sudan, he heavily invested in the infrastructure, in agriculture and businesses. He built roads using the same bulldozers he had employed to construct mountain tracks in Afghanistan. Many of his labourers were the same fighters who had been his comrades in the war against the Soviet Union. He was generous to the poor and popular with the people.^[88][89] He continued to criticize King Fahd of Saudi Arabia, and in response, in 1994, Fahd stripped bin Laden of his Saudi citizenship and persuaded his family to cut off his $7 million a year stipend.^[90][1] By now bin Laden was being linked with Egyptian Islamic Jihad (EIJ), which made up the core of al-Qaeda. In 1995 the EIJ attempted to assassinate Egyptian President Hosni Mubarak. The attempt failed, and the EIJ was expelled from Sudan.