Universal Message Research Articles

Understanding the Parable of the Good Samaritan: HOTS Dimensions

It is critical to comprehend religious precepts that promote tolerance in light of the world's growing religious and societal divisions. The biblical tale of the Good Samaritan is frequently used as an example of moral principles and intergroup empathy. This study attempts to identify the ways in which a more profound comprehension of this fable might promote interfaith tolerance, particularly in a multicultural society. The methodology used in this study consists of a content analysis of the biblical text together with a survey of the literature on theology and sociology that is relevant to understanding the tale. Drawing upon the theoretical frameworks of interfaith discourse and social tolerance, the research highlights the need of valuing diversity in order to foster peaceful cohabitation. The results of the study show that, despite variations in religion or ethnicity, the Good Samaritan narrative offers a universal message of compassion and assistance. The narrative demonstrates the ability of humanitarian action to cut over social divides and ideological differences, which is critical in resolving conflicts in today's multicultural society. The study's main argument is that, in the context of religious diversity, a thorough comprehension of this fable may serve as a strong basis for encouraging interfaith communication and decreasing prejudices while also fostering tolerance.

THE MORAL MESSAGES IN "EVERYMAN" AND "DELİ DUMRUL"

The existence of religious beliefs and rituals is almost as old as humanity itself. From the earliest days of human history, religious rituals have played a crucial role in shaping various cultural and artistic expressions. Unsurprisingly, the first theatre performances are believed to have originated from religious rituals, serving as extensions or manifestations of spiritual beliefs and communal worship. For instance, the early theatrical traditions of ancient Greece and Rome were deeply rooted in religious festivals and ceremonies, honoring gods like Dionysus. Similarly, medieval drama in England, which often revolved around Christian themes, was heavily influenced by the religious context of the time, reflecting the central role of faith in everyday life. Among these religiously inspired dramas, morality plays became particularly popular in medieval England, with the anonymous work "Everyman" (1510) standing out as one of the most significant examples. "Everyman" is renowned for its profound moral message, conveying the importance of living a righteous life in accordance with Christian values. On the other hand, "Deli Dumrul," a story from the Turkish epic collection The Book of Dede Korkut, also contains a strong moral narrative, despite its focus on heroic exploits. This tale, rooted in Turkish-Islamic literature, is centered around the titular character’s journey, which ultimately emphasizes themes of piety, humility, and obedience to divine will. Therefore, this study aims to provide a comparative moral analysis of "Everyman" from English Medieval Christian literature and the story of "Deli Dumrul" from Turkish-Islamic literature. Upon evaluating both stories through a moral lens, it becomes apparent that, despite their distinct cultural and religious origins, they convey remarkably similar messages to their audiences. Both narratives suggest that the world we inhabit is essentially a testing ground, where human beings must prove their worth through virtuous deeds and unwavering faith in God. They stress that ultimate salvation and eternal peace in the afterlife can only be achieved by those who recognize God's supremacy, live truthfully, and commit themselves to good deeds. Moreover, both Christianity and Islam, as reflected in these stories, share a strikingly similar moral outlook regarding what constitutes right and wrong in this transient world. Thus, "Everyman" and "Deli Dumrul," while products of different religious traditions, underline the universal message that aligns with the ethical teachings of both Christianity and Islam, reinforcing the idea that human morality transcends cultural and religious boundaries.

Universal Beauty: Analysis of L’Oreal Paris Advertising by Semiotic Charles Sanders Peirce

This study aims to analyze the universal message conveyed through the emphasized symbols in the advertisement of L'Oreal Paris Infallible Foundation targeting multicultural audiences. In the era of globalization, global beauty brands such as L'Oreal Paris play a significant role in generating product innovations advertised extensively, including through digital platforms. The Charles Sanders Peirce semiotic analysis method is employed to identify signs and symbols in the advertisement and to analyze the universal meanings and messages conveyed. The findings reveal that the advertisement of L'Oreal Paris Infallible Foundation, showcased on the Official YouTube L'Oreal Paris Indonesia, successfully delivers its universal message by embracing diversity through the representation of models with diverse backgrounds. In this context, diversity is not only seen in the variability of skin tones but also in different cultures, races, and ethnicities. L'Oreal Paris effectively conveys the message that beauty is not confined to specific standards; rather, it is perceived as something broad, inclusive, and represented by various shapes and colors. Furthermore, the slogan "you're worth it" implicitly rejects narrow beauty stereotypes and norms, reinforcing the idea that every individual possesses unique and valuable beauty without having to conform to narrow standards. Thus, this advertisement not only promotes beauty products but also conveys a strong message of self-acceptance and appreciation for diversity in beauty perception. The universal message in this advertisement creates a positive and inclusive relationship with multicultural communities. This underscores the importance of understanding and acknowledging cultural diversity and values held by various societal groups in an increasingly interconnected era of globalization. Hence, L'Oreal Paris is deemed successful in promoting its products with an inclusive and culturally relevant approach, making it a good example of expanding market reach positively and effectively

On the intertextuality of Paria [The Pariah] by Chęciński and Moniuszko

Stanisław Moniuszko’s opera about Pariah which was based on Casimire Delavigne’s tragedy from 1821, expressed the composer’s dream of creating a cosmopolitan and ‘European’ work with universal message. Usually, the researchers review this aspect from the perspective of music and culture studies, e.g. searching for a relationship between The Pariahand Moniuszko’s contemporary opera music or focusing on the 19th-century views on the effect of class inequalities and social exclusion. However, equally interesting are the diverse and complex relationships of The Pariah’s libretto with 19th-century literature, rarely taken up and investigated in the research into Moniuszko’s legacy. Jan Chęciński’s text, apart from the obvious dependence of the story and playwriting on the French playwright’s tragedy, has its theme and linguistic style deeply rooted in Polish and European 19th-century literary tradition created, among others, by Mickiewicz, Malczewski, Byron and Scribe. Given Moniuszko’s desired cosmopolitanism and universality of The Pariah, this is an issue which is undoubtedly very important.

Americanization of Rumi: The Impact of Coleman Barks’s Appropriative Translations

Abstract: This article examines the ways in which the Sufi scholar-poet Jalal al-Din Rumi (d. 1273) is appropriated into a specific form of American religiosity through the intra-lingual “collaborative” translations of Coleman Barks. I argue that Barks’ attempt to reveal the universal message inherent in Rumi’s verses effectively de-Islamizes Rumi’s oeuvre and personality as his translation strategy entails elimination of particulars of Islamic culture and adaptation of the poems to the taste and sensitivities of the implied readers. In effect, Barks contributes to the Americanization of Rumi, which ultimately cast him as a “New Age guru” with romantic sensibilities.

Modernisation of Islamic Family Law in Indonesia (Analysis of Counter Legal Draft- Compilation of Islamic Law in Inheritance Law)

This article explains the construction of inheritance law built by the Counter Legal Draft-Compilation of Islamic Law (CLD-KHI) and how it is relevant to the challenges and agenda of reforming Islamic family law in Indonesia in the future. For data collection, a literature review in the form of primary, secondary and tertiary legal materials is used. The specification of this research is descriptive analytical, which aims to provide a description carried out using qualitative methods from legal theories and legal doctrines as well as the opinions of Islamic law experts. It can be concluded that the concepts and ideas of CLD-KHI thinking in inheritance law have the spirit of legal liberalisation. The method used is to capture the spirit of a Qur'anic text or prophet's hadith so as to obtain the universal message of the text, namely the public good and the purpose of the sharia, not the literal meaning contained in the text of the verse. So it is very natural that since its inception in 2004 until now, the ideas and thoughts of CLD-KHI have not only caused prolonged polemics, but also tremendous rejection from various groups.

Artists Behind Barbed Wire: Art Exhibitions in the Detention Camps in Cyprus, 1947–1948

ABSTRACT Between 1946 and 1949, more than 55,000 Holocaust refugees, 20 percent of them children and youth, were detained by the British in various camps in Cyprus, in order to prevent their entrance to Eretz Israel (Mandatory Palestine). Relief organizations and emissaries from Eretz Israel were engaged in providing basic needs, occupation, and education to the detainees. Among other initiatives, art classes were organized for the young and adults alike, and occasional exhibitions were held to display their works. This paper tells the story of these exhibitions from different perspectives – therapeutic, educational, artistic, practical, and political. It exposes the politics behind the exhibits, as well as the competition surrounding them between the different political movements operating in the camps at the time. By analyzing the works of the young students in particular, and based on memories and research, the author shows how art was often used as an ideological tool as well. The youngsters had been directed to express their dreams of a wishful future in Eretz Israel, rather than their traumatic memories and losses in the Holocaust. Sculptures of Zionist leaders, models of kibbutzim, and displays of agricultural tools, among others, were common, while horrors of the war were hardly expressed in these exhibitions. One exhibition, displayed by the Hashomer Hatzair youth movement, serves as a case study in this paper. This unique project, called ‘To-No’ (Hebrew initials for ‘Youth Production’) is presented here through its numerous artifacts preserved to this day in archives in Israel, and through later exhibitions of them in Cyprus (2014) and in Israel (2017), accompanied by catalogs and articles of scholarly interpretation. They carry a universal message on the power and influence of artwork and artifacts as a means of resilience and rehabilitation, and as a model of spiritual and cultural resistance.

Localized Timbres and Tonalities of Qur'ānic Recitation: From Africa to Indonesia

Abstract: Throughout most of its history, Islam localized to globalize, spreading a universal message of belief in the oneness of God ( tawḥīd ), which flexibily adapted to global cultures. This process was facilitated in part through oral traditions of performance and transmission. Such functional adaptation supported globalization by catalyzing engagement with local populations, enhancing the impact of Islam's theological message. This article examines the ways in which this process occurred in the context of Qur'ānic recitation, more specifically the ways in which timbral and tonal variations of Qur'ānic recitation came to reflect local sonic cultures. The article begins by noting the centrality of language performance to Islamic ritual practice and identifies elements of that practice which are fixed and variable. It further describes how Qur'ānic recitation is constrained by three fixed textual sources, namely the unvocalized Arabic text ( muṣḥaf ), the canonical "readings" of Qur'ānic recitation ( qirā'āt ), and the established rules of recitation ( aḥkām al-tajwīd ). Beyond these three elements, however, Qur'ānic recitation can adapt in dialectical relation to the local soundscape, including language and music. Over many generations this adaptive process resulted in a broadly ramified structure, which has steadily eroded since the late nineteenth century due to new technologies of mass media and rapid transport. Nonetheless, local varieties of Qur'ānic recitation persist into the twenty-first century, as illustrated by this article's analysis of six different recitations of the first chapter of the Qur'ān, al-Fātiḥa (The Opener), drawn from a selection of reciters from Egypt, Saudi Arabia, sub-Saharan Africa, and Indonesia. The analysis of these recitations, highlighting timbral and tonal differences in relation to local culture, suggests lines of inquiry for future research in this domain.

ИССЛЕДУЯ ПРОШЛОЕ В ПОИСКАХ ИДЕНТИЧНОСТИ. (МЕТА)ИСТОРИЯ, ФЭНТЕЗИ И ПОЛИТИКА В СОВРЕМЕННОЙ ПОЛЬСКОЙ ПРОЗЕ ДОРОТЫ ТЕРАКОВСКОЙ ДЛЯ ДЕТЕЙ

The encounters with the past, in which the children and teenage protagonists of Dorota Terakowska’s novels are ’entangled’, are present in the structure of her works mainly at the level of the figurative language of metahistory in which the poetics of imagination and fantasy used by the writer as a literary convention play an important role and are deeply rooted in social and politic context of Poland (here: totalitarian system, dictatorship and social changes). Such a narrative strategy is evident mainly in three works of the writer: The Witches’ Daughter (1991), Loneliness of the Gods (1998) and Lord of the Lewaw (1989). Terakowska’s work, which is clearly a part of the convention of fantasy, represents a universal message of an existential and ethical nature, but above all, which is worth emphasizing, is also firmly rooted in Polish tradition and history. Strongly exposed in Terakowska’s works is the element of poetics of space (including, for example, the ruins of palaces, as places of memory of the Polish romantic past, landscapes of romantic — wild and mysterious nature, or the motif of the Only Song — a symbol of national identity, also present in Polish romantic literature). The convention of space-time and the memory of the tragic past allows associations with important moments in the history of enslaved Poland (e.g. the romantic tradition of the 19th century), images of the enemy — the invader, the totalitarian system of communism, and models of figures of Polish national heroes fighting for freedom.

Tafsir Kontekstual Surah Al-Maidah 49-50 Sebagai Anti Tesis Terhadap Ideologi Fundamentalis Di Indonesia: Pendekatan Kontekstual Abdullah Saeed

This study aims to analyze the meaning of Hukmullah (God's law) in the QS. Al-Maidah 49-50. This study is important considering the many efforts made by Islamic-Fundamentalist group to clash Pancasila’s law with God's law. This research answers two question: First, what is the meaning of God’s law and jahiliyyah’s law in the QS. Al-Maidah 49-50. And Second, how is the relevance of QS. Al-Maidah 49-50 with the current law in Indonesia. To answer this question, Abdullah Saeed's Contextual Tafsir is used. The result is that the Jahiliyyah law refers to discriminatory law based on lust and social status, while Allah's law refers to justice and egalitarianism. Thus, by using Abdullah Saeed's term, the verse has an instructional value, with universal message. It is not a specific command that obliges formal Islamic Law in the state system. In the current era, the existing law in Indonesia has been based on the principle of justice. This principle of justice is one of the points in the ideology agreed upon since the beginning of the founding of the Indonesian nation, namely Pancasila. The precepts is: Social Justice For All Indonesian People. This research is limited to the meaning of hukmullah in QS. Al-Maidah 49-50, so that this research can be developed further to find the meaning of hukmullah in other surah in the al-Qur’an.

Telaah Kontemporer Hermeunetika Double Movement Fazlur Rahman atas Tradisi Islam

This study will offer 1) the direction of Rahman's study of the Islamic tradition, 2) Rahman's epistemological problems in the study of the Islamic tradition, 3) the study of Rahman's double movement hermeneutics on the Islamic tradition, and 4) Rahman's methodological contribution to the study of the Islamic tradition. This study uses a historical-sociological approach to see in more detail how Rahman examines Islamic traditions from a hermeneutical perspective. The results of this study indicate that first, the direction of Rahman's reading of the Islamic tradition looks very objective, regardless of the subjectivity of the two currents of traditionalist and modernist thought. Rahman did not defend the two currents of thought, each thought received criticism on the one hand, but on the other hand has also received positive appreciation. Second, the epistemological problem that arises in his thinking is the existence of an epistemological pattern of Islamic studies which is both mainstream, extreme right with traditionalist currents and extreme left with modernist currents from Western orientalism circles which are very free in understanding religion. Third, according to the reading of Rahman's theory of double movement hermeneutics at that time, efforts were needed to formalize, permanentize and verbalize the living sunnah into text form which is now known as hadith. Without this effort, Muslims will lose their identity and experience a historical disconnect. However, the formalization, verbalization, and permanentization of hadith does not mean setting it as an absolute, let alone a rigid rule that rejects the interpretation space of understanding for the religious elite. Because according to Rahman's most basic view, once the hadith is determined to be absolute, it can no longer be touched by the thoughts of the respective religious elites, then the living sunnah which has the basic character of nurturing and protecting has been reduced in meaning. Considering this understanding has forced certain situations and conditions to comply with behavior that has been literally standardized in the form of the hadith. Fourth, Rahman's hermeneutical approach is very significant in relation to the recontextualization of the universal message of teachings inherent in the authoritative sources of each religion. With this approach, maqashidu al-syariah as a religious text teaching message will be actualized according to the breath of the times. Keywords: formalization, hermeneutics, modernist, sunnah, traditionalist

Human Values in Mahashweta’s Poetry

An avid reader of poetry will find Mahashweta Chaturvedi's poetry to be an eternal source of joy, bliss, hope, and aspiration. Her poems have addressed the darkness of ignorance, war, humanity, egoism, life's lies, selfishness, superficiality, ugliness, coldness, illness, and jealousy. Mahashweta Chaturvedi is a poetess of peace and harmony who aspires to establish a nucleus of the universal brotherhood of humanity without regard for race, creed, gender, caste, or colour. In an age of moral degeneration, she demonstrates how to live not only by words but also by deeds. The goal of poetry is to create an inner temple of noble thoughts in the midst of theism. Her verse has a distinct flavour, but her message is universal. Mahashweta sees life as a stage for carrying out duties and responsibilities and as a devoted follower of Love, Peace, and Wisdom. The goal of Mahashweta's poetry is as vast as the sky. She wishes to reform every nook and cranny of this earth and its people, but she also longs for the chaos of inner peace and bliss. Her poems convey a universal message or lesson to the average person. Mahashweta Chaturvedi is a poetess who writes for all of humanity, transcending class, creed, and nation. She wishes to make a man aware that a human being in the true sense of the term is one endowed with humanity. Man must create harmony in his home and in the world. He must spread the light of 'love' and 'compassion' throughout the world. The opportunity of life is not given to man for worldly pleasures such as eating, drinking, and sleeping. Only God can bestow bliss when he discovers a man living a manly life. The present paper will deal with the issues of human values in the poetry of Mahashweta Chaturvedi.

Mental Health: Roots and Wings

Mental health is often dismissed. Unless we recognise that mental health is as debilitating as physical health we can never say we are a caring society. Mental health is silent, the stigma attached still prevails and prevents thousands from talking and seek help. Anything that helps and opens a margin of help for them should be encouraged. We need to breakthrough these old rooted stigma and make it a universal message that “Your Mental Health is a priority”.

Political Hearings Reinforce Legal Norms: Confirmation Hearings and Views of the United States Supreme Court

Does the political nature of modern judicial confirmation hearings lead the public to think of the Supreme Court as a political body? Some political actors inevitably attack the institution during a confirmation hearing—which should lead to a decrease in support for it—but they attack the Court for acting extra-judicially. More generally, confirmation hearings send the American public an important and universal message: that the Supreme Court at least ought to be a legal institution. Based on original panel data closely surrounding the confirmation hearings of Supreme Court nominee Amy Coney Barrett, I find that confirmation hearings lead the public to place greater value on the non-political characteristics of a judge. While Supreme Court legitimacy reduced among Democrats over the course of the hearings, all respondents (including Democrats) became more likely to emphasize the importance of the legal qualities in a judge. For Democrats, the data suggests these two processes (reduced legitimacy and increased emphasis on a judge’s legal characteristics) worked independently. For Republicans—and consistent with positivity bias theory—enhanced legitimacy was predicted by a decrease in focus on the political aspects of a judge over the course of the confirmation hearing.

Contesting ritual practices in Twelver Shiism: modernism, sectarianism and the politics of self-flagellation (taṭbīr)

ABSTRACT Shiis perform a number of rituals on the first 10 days of the Islamic month of Muḥarram to mourn the killing of the grandson of the Prophet Muhammad, Husayn, in Karbala in southern Iraq in 680CE. Among the most controversial rituals is the practice of blood-letting self-flagellation (taṭbīr). This article provides a comprehensive discussion of debates around this ritual among prominent Shii clerical figures of the 20th and 21st centuries. While the vast majority of senior clerics is either sympathetic to taṭbīr or retains an indifferent attitude, clerical interventions critical of it are informed by the discursive parameters of Islamic modernism and emphasize the universal moral and socio-political message of Husayn’s revolt. These debates also point at concerns over inter-sectarian relations between Sunnis and Shiis and efforts to discard Shii ritual practices that could antagonize Sunni Muslims. Finally, these debates contain an important political dimension reflecting contestations around Iran’s aim to exercise hegemony over Shii communities across the world. The 1994 fatwa by the Supreme Leader of the Islamic Republic ‘Ali Khamenei (b. 1939) in which he declared taṭbīr prohibited (ḥarām) has hardened existing cleavages between those supporting and those rejecting this practice, as this article illustrates.

INVESTIGATING THE APPLICABILITY MAGNITUDE OF THE LEECH'S MODEL OF STYLISTICS ON DYLAN THOMAS'S POEM "DO NOT GO GENTLE INTO THAT GOOD NIGHT"

The aim of this study was to investigate the applicability magnitude of Leech's model of stylistics on Dylan Thomas's poem "Do Not Go Gentle into That Good Night", and by the same token to investigate its credibility to uncover additional layers of the meaning and message of this poem. To achieve the aim of this study, the researcher followed a qualitative analytical methodology which was applied on the available related literature, but in a survey-like orientation, and, in addition, a discretionary application, by the researcher, to the three maxims (cohesion, foregrounding, and cohesion of foregrounding) of the Leech's model of stylistics on Dylan Thomas's poem "Do Not Go Gentle into That Good Night". Findings of this study have confirmed the applicability, suitability, and credibility of Leech's model of stylistics to Dylan Thomas's poem "Do Not Go Gentle into That Good Night", and that this application resulted in a wider magnitude to interpret the poem as well as a tighter grasp of its universal meaning and touching message. Conclusions of this study have highlighted the credibility of Leech's model of stylistics to reveal the pragmatic facets of the message that a given author of a literary text is trying, consciously or sub-consciously, to communicate with the readers or recipients. As a result, this study came up with a set of related recommendations and conclusions.<p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0917/a.php" alt="Hit counter" /></p>

RECONSTRUCTION OF THE CONCEPT OF MAḤRAM IN WOMEN’S SAFAR BASED ON IBNU QAYYIM AL-JAUZIYYAH’S LEGAL CHANGE THEORY

This paper aims to analyze the legal thought about the prohibition of women traveling without maḥram and attempt to reinterpret the Prophet's hadith regarding the prohibition through contextualization and reconstruction. The theory of legal change by Ibn Qayyim al-Jauziyyah was chosen in this paper to explain the characteristics of the Islamic law that can change and accept change. The universal message contained in the hadith cannot be ignored by simply sticking to the text. The hadith regarding the prohibition of traveling for women without a maḥram has a very different context from the present context. This can be proven by the aspects that become factors of legal change according to Ibn Qayyim al-Jauziyyah including time (azminah), place (amkinah), condition (ahwāl), intention/motivation (niyāt), and tradition (‘awāid). Based on these aspects, it can be understood that the urgency of the maḥram in women's journey is intended as a guarantee of security from the dangers that were very likely to be experienced women at that time. In contrast to the present context, which has experienced rapid development in the fields of technology, information, transportation, which provide more access, comfort, and security. Efforts to protect women have been legitimized through existing legal norms.

Breakthrough: Championship Living in a Computer Age.

Dr. Richard Byrne’s 1976 Keynote presentation at BIO '76 offered sage advise to all biomedical photographers, medical illustrators, and biocommunicators that focused on embracing computer technology. Perhaps now, more than ever for many of us, his universal message still rings true.

The Wisdom of the Prophets and the Universal Message of the Great Sufi Master Ibn ʻArabī

The Wisdom of the Prophets and the Universal Message of the Great Sufi Master Ibn ʻArabī

Cardinal Stefan Wyszyński’s Concept of Christians Engagement in Culture

The Christian concept of involvement in culture, as defined by Cardinal Stefan Wyszyński, exposes man in his entire personal vocation from the perspective of all essential dimensions of his existence. In this sense, all historical-political or socio-cultural processes - affecting society as a whole - always refer to a specific human person. In the context of all these essential dimensions, man is understood as a homo artifex. Thus, the fullness of man’s personal affluence becomes the ultimate and fundamental principle, subject, and goal of culture. Therefore, the article aims to answer the question: can the personalistic concept of a human being constitute the basis for forming and influencing the culture, especially in contemporary reality? Stefan Wyszyński’s personalism treats Christian involvement in culture regarding a vocation addressed to every human being. Moreover, by emphasizing elements such as the human person, family, nation, state, the international community, culture, economy, and politics, as well as the Church proclaiming the universal message of salvation, the personalistic vision of culture emphasizes its praxeological character, rooted in a specific human existence and oriented towards the supernatural dimension. Therefore, the human person is directly involved in the stream of modern civilization and its cultural changes, as well as finds his proper place in the dynamically changing realities of the contemporary world.