History of 11th September – Vivekananda and Jihad
Explore the multifaceted history of September 11th, from the Battle of Stirling Bridge and Benjamin Franklin’s timeless wisdom to Swami Vivekananda’s influential Chicago Address and the tragic events of 2001 – the twin tower attack.
As I pen down the history of the 11th of September, I find myself in a bit of a pickle, caught between the devil and the deep blue sea, so to speak. I’m not entirely sure whether I should be chuffed to bits or down in the dumps. Curiously, both these emotions seem to be sparked by the same thing—’RELIGION.’ Now, when misunderstood, religion can be as prickly as a hedgehog, yet at its core, it teaches us peace and brotherhood, doesn’t it?
Before I delve into the events that have left me in such a quandary, let’s take a gander at some other noteworthy happenings from the history of 11th September. Remember the film ‘Braveheart’ with Mel Gibson? Well, in my historical ramblings, I’ve discovered that on this very day in 1297, the Battle of Stirling Bridge took place, where the Scottish rebel William Wallace gave the English a proper drubbing—a moment of glory immortalised in that movie.
And moving along the historical timeline, I stumbled upon another gem from the history of 11th September. It was on this day in the year 1773 when Benjamin Franklin penned the words, “There never was a good war or a bad peace,” in a letter to Sir Joseph Banks, the then-president of the Royal Society of London. This little nugget of wisdom has stood the test of time, popping up in conversations even today.
‘War’ and ‘Peace’. Interesting contradictions aren’t they? Well, the history of 11th September is just that. On one side on this day we find the first conference of the World Parliament of Religions was held in Chicago, where Swami Vivekananda delivered an influential speech in the year 1893. And on the same day in the year 2001 we find Al-Qaeda attacked the Twin Towers in New York killing more than 3000 people, and for reasons? They say it is Jihad- the Holy War, what rubbish, they try to hide their act of terrorism behind the beautiful Islamic religion. And what is more ridiculous is the fact that some non-Islamic right-wing fanatics try to use this as an excuse to malign the Islam. Both of these acts are because of lack of proper knowledge. So before I discuss the great speech of Swami Vivekananda let me share some understanding of Jihad.
Jihad: Beyond the Sword
When one hears the term “jihad,” the mind may conjure up visions of warriors charging into battle, swords gleaming under the scorching sun. However, this rather dramatic interpretation only scratches the surface of what jihad truly represents, according to Islamic teachings. The principal objective of this paper is to unravel the multifaceted meaning of jihad, a concept that has been both revered and reviled, often misunderstood and misinterpreted. It’s high time we dug a little deeper and peeled back the layers of this term, which, much like a well-brewed cup of tea, is far more nuanced than it first appears.
The Qur’anic Perspective: More Than Just a Holy War
The Qur’an, the cornerstone of Islamic faith, presents jihad in a variety of lights, none of which are limited to the narrow scope of armed conflict. The term “jihad” itself stems from the Arabic verb jahada, meaning to struggle or strive. This struggle isn’t solely about brandishing weapons; it’s about exerting oneself in the pursuit of a higher cause. It’s akin to the English idiom “going the extra mile,” but with a spiritual twist.
The Qur’an doesn’t mince words when it comes to the importance of jihad, encouraging Muslims to be ready to engage in this noble struggle. However, it’s not all about donning armour and heading off to the battlefield. There’s a subtler, more profound aspect to jihad that involves using one’s intellect, resources, and energy to better the world—a concept that resonates strongly with the verse from Surah al-Furqan (52), where Muslims were urged to engage in a “great jihad” with the Qur’an itself, rather than with weapons.
Different Strokes for Different Folks: The Many Faces of Jihad
Jihad, much like life itself, isn’t one-size-fits-all. There are various forms of jihad, each tailored to different opponents and purposes. For instance, there’s jihad against the unbelievers, jihad against the hypocrites, jihad against evil, and even jihad against one’s own desires. It’s a bit like choosing the right tool for the job—whether you’re a scientist using your knowledge for the greater good, an employee striving for productivity, or a leader governing with justice, you’re engaging in a form of jihad.
The key here is that jihad must always be for Allah and must never wane. This is what the Qur’an refers to as haqqa jihadih—the true jihad. It’s not about a fleeting moment of glory on the battlefield; it’s about a lifelong commitment to using every ounce of one’s being in the service of a higher purpose. As the old saying goes, “slow and steady wins the race,” and in the case of jihad, it’s the steady, unwavering dedication to righteousness that truly matters.
The True Jihad: Beyond the Battlefield
As we’ve seen, jihad is far from being a one-dimensional concept. It’s a complex, multifaceted struggle that encompasses everything from the physical to the spiritual, the personal to the communal. Whether it’s a wealthy individual donating generously to a cause, a scholar using their knowledge to enlighten others, or a soldier defending their homeland, all are engaged in jihad.
In the end, it’s not about the size of the battle or the grandeur of the deed—it’s about the sincerity and dedication with which one strives to serve Allah and humanity. As the saying goes, “actions speak louder than words,” and in the case of jihad, it’s the actions taken in the name of righteousness and justice that truly define the term.
So next time you hear the word “jihad,” don’t just think of warriors on horseback. Think of the teacher, the doctor, the worker, and the leader—all striving in their own ways to make the world a better place which is what even Swami Vivekananda emphasized in his speech in Chicago in the year 1893, my next story from the history of 11th September ‘The Chicago Address’.
I have heard many of the BJP supporters claim that our honourable Prime Minister has taken Hinduism to the world, let me remind them to read the history of 11th September 1893 when Swami Vivekananda took Hinduism to the world by his speech which fetched eminence appreciation. You can listen to the Chicago address in the video which I will share with this article. For now, let me share my understanding of why the speech was so popular.
The Chicago Address: Swami Vivekananda’s Masterclass in Persuasion and Presence
Swami Vivekananda, the enigmatic and eloquent monk, made an indelible mark on the world stage with his iconic Chicago Address. This address not only showcased his spiritual wisdom but also his remarkable skill in communication, which resonated across borders and cultures. His speeches at the World’s Parliament of Religions in Chicago, delivered between September 11 and September 27, 1893, were nothing short of a masterclass in oratory. Let’s delve into how Vivekananda’s use of language and presentation became a beacon of impactful discourse.
Opening with a Bang
Vivekananda’s opening line, “Sisters and Brothers of America,” was a stroke of genius. It’s not every day you hear such an informal salutation at a grand global event. This wasn’t just a matter of politeness; it was Vivekananda’s way of breaking down the barriers between himself and his audience. By opting for a warm, familial address rather than a stilted formal greeting, he immediately bridged the gap between cultures. This approach isn’t just effective—it’s a proper ace in the world of public speaking. As theories of communication suggest, personalisation grabs attention and keeps it. Vivekananda’s choice of words wasn’t just about greeting; it was about connecting on a deeper, more human level.
Setting the Tone with Gratitude
In the opening paragraphs, Vivekananda expresses profound gratitude for the warm welcome he received. His thanks are not merely perfunctory but are layered with significance, representing not just his own feelings but those of his entire religious and cultural community. “It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us,” he says, evoking an emotional response that sets the tone for his discourse. This isn’t just a polite nod; it’s a powerful statement of shared humanity and respect.
The Meat of the Matter: Hinduism Unveiled
Moving on to the core of his speech, Vivekananda introduces Hinduism to a Western audience with a deft hand. He skilfully weaves together the principles of tolerance and universal acceptance. “I am proud to belong to a religion which has taught the world both tolerance and universal acceptance,” he proclaims. Here, he’s not just introducing a religion; he’s presenting a philosophy that resonates universally. His reference to “Israelites taking refuge in India” during Roman oppression is a compelling example of Hinduism’s deep-rooted values of refuge and acceptance.
Scripture and Symbolism: The Power of Quotation
Vivekananda’s use of scripture adds weight to his words. He quotes from a hymn to illustrate the unity of all religions. “As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.” This analogy is a brilliant piece of rhetorical flair, drawing a vivid picture of universal brotherhood that transcends geographical and doctrinal differences.
Ending on a High Note
The closing remarks of Vivekananda’s address are equally significant. He acknowledges the grandeur of the event, calling it an “august assembly” and a “vindication, a declaration to the world.” His final thoughts are forward-looking, hoping that the convention would mark the end of fanaticism and intolerance. “I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism,” he asserts, leaving his audience with a resonant call for unity and peace.
The Power of Pronouns and Literary Devices
Vivekananda’s use of pronouns such as “I” and “We” is deliberate and strategic. By employing “I,” he personalises his message, sharing his own experiences and beliefs. The use of “We” builds a collective identity, aligning himself with the broader community he represents. This clever use of pronouns enhances the relatability and impact of his speech.
Moreover, his speech is rich with literary devices. Anecdotes, analogies, and metaphors not only make his points more relatable but also add a layer of depth and interest. His references to personal experiences and spiritual texts serve to make his message more tangible and memorable.
Socio-Cultural Context: A Monk in a Modern World
Understanding the socio-cultural context is crucial. Vivekananda’s dress as a monk and his presence at the World Parliament of Religions were symbolic in themselves. They set him apart from other speakers and underscored his unique perspective. His speeches were delivered in a time when Eastern philosophies were often misunderstood or dismissed in the West. By contextualising his message within the grandiosity of the event and the socio-political climate of the time, Vivekananda’s address was not just a presentation but a profound statement of universal unity and spiritual wisdom.
In sum, Swami Vivekananda’s Chicago Address was more than just a series of speeches; it was a masterful blend of oratory, personal connection, and profound philosophical insight. His ability to use language and literary devices to bridge cultures and convey deep spiritual truths is a testament to his remarkable skill and vision. The impact of his words, delivered with such grace and precision, continues to resonate, proving that effective communication transcends time and space.
With this, I come to the end of the history of 11th September, Adios.
What's Your Reaction?
