Khomeini and 9/11: Americans and the Iranian people have the same enemy

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By Sheda Vasseghi

On the anniversary of a national tragedy and foreign attack on American soil followed by multiple physical and psychological battle fronts which radically changed U.S. perspective and policy in the Middle East, a key question remains: Now what?

September 11 brought Americans face to face with Islamism – a new ideology to America, but not so new to other regions of the world. On its face, it was easy to simply treat the tragedy as a freakish, isolated incident related to radical Islamist organizations such as Al Qaida with a warped agenda to punish a perceived enemy, but the 9/11 aftermath should have corrected that tunnel vision.

Although the 9/11 terrorists were not Iranians, the 1979 creation of an Islamic Republic in Iran by Ayatollah Khomeini, supported by the Carter Administration and other Western governments, provided the means for financial, ideological, and sentimental ties between the rich country of Iran and Islamic terrorists. In response to this Shiite threat, the Sunnis supported by the Saudis began an aggressive agenda of their own by providing massive funding across the globe in building mosques and pushing the spread of Wahhabism.

According to Iranian writer and author of Introduction to Understanding Islam and Some Observations on Iranian History, Mr. Ali Mirfetros states terrorism and Islamic fundamentalism, in a form of resistance against Western culture and civilization, arose from the leadership of Khomeini. In the past 31 years, the regime in Tehran has been a source of support and inspiration for Islamic terrorists (especially Hamas and Hizbullah). A look at the opponents of current negotiations between the Palestinians and the Israelis in Washington will clearly reveal the source of coaching to the Hamas leaders in their opposition efforts to peace talks.

Western mainstream media and political “think-tanks” insist the terrorists are not following the “real” Islam, and theocracies such as the regime in Tehran are practicing a “corrupt” interpretation of Islamic teachings. That is, contrary to the vision of the extremists, Islam promotes peace, equality, and equity.

But Mr. Mirfetros, who has written extensively regarding Islam and its teachings, disagrees with these “expert” claims. He notes that obviously a difference must be drawn between Islam (as a personal moral and religious belief) and Islamism (as a political ideology) with the emphasis that many terrorist groups derive their real doctrine from the Koran and Islam’s initial training and teachings.

Additionally, the Koran contains certain verses that hint at peace and leniency, but these verses were revealed prior to Mohammad’s religious and political rise to power in Mecca, and consequently, have nothing to do with real peace and leniency! Therefore, Islamic fundamentalism, as a totalitarian and ideological movement, either in regard to action or belief, has many similarities with fascism.

An important step towards progress and modernization for a country is a large body of educated and active citizens with a sense of duty to its nation. That is, the citizens value nation-building above personal ideologies and beliefs. However, Islam does not officially recognize a concept such as “nationality,” rather all Muslims are part of a wider, collective brotherhood without political or cultural borders. Further, weak urbanization and complex conservative tribal structures in many of these Islamic countries have presented the emergence of nationalism and the development of a “sense of citizenship” with numerous difficulties.

Despite audacious claims by the Muslim leader Imam Feisal Abdul Rauf in New York City that America is “a Sharia Law-compliant state,” Islam is based on a series of religious beliefs for which any doubt in them is considered a “mortal sin.” Therefore, extraction of democracy and human rights from Islam is an incorrect and impossible task.

Americans are now facing a painful and controversial debate over a mosque that may be erected near Ground Zero. On its face, it is a local issue unique to New York; but given 9/11 was a national tragedy, it is fair to say that its pain and memory belongs to all Americans. In this regard, freedom of religion in America does not justify the desecration to the victims of 9/11 and infliction of sentimental wounds to their survivors. Not to mention, among the terrorists and extremists, such an act will be regarded as a “reward” or “encouragement.”

The fates of the people of Iran and America now run parallel. Both face a common enemy – an enemy that threatens their safety and security as well as unique culture. In 1979, the American government and its Western allies were erroneous in their support of a Jihadist named Khomeini. Now post-9/11, Americans must not lose focus of this painful realization. That is, Islamic fascism must be tackled and eliminated.

Immediately after 9/11, the Iranian people were the first in the Middle East to display their solidarity with the Americans by pouring into the streets showing their disgust for such an inhumane act. Since June 2009 and the rise of Iranian national revolution against the regime in Tehran, Iranians have been fighting for their freedom and liberty while asking America and the Free World to stand by them in this brave endeavor.

To some it may appear that mere circumstances put the peoples of Iran and America side by side against a common enemy, but history begs to differ. Iran’s foundation set by the Cyrus Cylinder just as America’s vision set by its Declaration of Independence and Constitution was based on human civil rights. The American policy should therefore fully voice its moral support to the people of Iran in its fight for regime change during this critical time. It is the only logical way to establish a responsible balance of power in the Middle East.

Sheda Vasseghi is on the Board of Azadegan Foundation and is a regular contributor to WorldTribune.com and FreePressers.com on Iran’s Affairs.