Inkolo kwiHlabathi lanamhlanje-Ukuqondana okanye ukungquzulana (Ukulandela iimbono zikaFritjof Schuon kunye noSamuel Huntington, malunga nokuqondana okanye ukungqubana phakathi kweenkolo)

NguGqirha Masood Ahmadi Afzadi,

UGqirha Razie Moafi

INTSHAYELELO

Kwihlabathi lanamhlanje, imeko enxulumene nokwanda ngokukhawuleza kwenani leenkolelo ithathwa njengengxaki enkulu. Le nyaniso, kwi-symbiosis kunye nokuchasana okungaqhelekanga okubonakalayo ngaphandle malunga nobume bokholo, kujongela phantsi ukuqonda ingcambu yeenkolelo zonqulo. Ezi zigwebo zide zibangele ukuba abanye abantu bacinge ukuba isizwe ngasinye, ngokusekelwe kwiimfuno zaso, sibumba unqulo, yaye uThixo wolu nqulo, enoba yintelekelelo okanye yokwenyani, uyinto engekhoyo nengekho ngqiqweni.

Isisombululo kule ngxaki sifakwe kwi-monotheism. Le mbono ingqina ukuba zonke iinkonzo ziphuma kumthombo omnye, njengoko kubonakaliswa kumanyano lokusesikweni. Ngenxa yale nyaniso, bonke, ngokwembono yobudlelwane obusondeleyo, banye, kodwa ekubonakalisweni kwabo kwangaphandle, bahluke. Ngoko ke, i-monotheists kunye neengcinga-ifilosofi, kubandakanywa no-Schuon, baqulunqa izihloko ezilandelayo zengxoxo: "Ukufumana iindlela zokumisela iinkqubo zokwandisa inani leenkolo", "ubunye benkolo" kunye "noMthetho wamaSilamsi".

Umsebenzi weli nqaku kukuphonononga, ukuhlalutya kunye nokucacisa iingcamango zemonotheists kunye neengcinga-ifilosofi kwimbono kaSchuon kunye nesiseko esiyimfihlakalo se "Monotheism kunye neTheology", kunye nokwenza uhlalutyo lothelekiso phakathi kweembono zikaSchuon kunye nentsha kaHuntington. ithiyori "Ukungqubana kwempucuko".

Iimbono ezimbini eziphantsi kweli nqaku zinobungqina obucacileyo kwaye ziqulethe ubungqina obungenakuphikiswa bobunzulu beengcamango zabo, obuvela kwiingcambu zemfihlelo yenkolo, ukubonakaliswa kwentlalo kunye nenkcubeko, ngokuhlonipha uluvo lwee-adepts ezininzi kunye nabachasi bezikhundla ezikhuthazwayo.

1. I-SEMANTICS YENKONZO

Igama elithi "inkolo" livela kwigama lesiLatini elithi "religo" kwaye lithetha ukudibanisa kwisiseko sokuziphatha, ukoyisa ukwahlukana, ukholo oluhle, amasiko amahle kunye nezithethe.

Ngokufana nentsingiselo yalo mbono, ithathwa njengenkcazo yenkcubeko yenkolo, igama elineengcambu zesiGrike elithi "religale", elithetha

"ihlanganiswe ngokuqinileyo." Eli gama linentsingiselo ebhekisela kunxulumano lukabani nonqulo oluthe rhoqo.

Intsingiselo eqhelekileyo yegama elithi “unqulo” “kukusondelelana nomntu onengcamango eyakhiweyo yenyaniso epheleleyo.” (Hosseini Shahroudi 135: 2004)

NgesiFarsi, intsingiselo kunye nokubaluleka kwegama elithi "religo" lithetha "ukuthobeka, ukuthobela, ukulandela, ukulinganisa, ukurhoxa kunye nokuziphindezela".

Ukutyhubela iminyaka, iinkcuba-buchopho zamazwe aseNtshona ziye zalichaza igama elithi “religo” njengegama elithetha “ukunika imbeko kuThixo” yaye kule mihla le ngcaciso iyathandatyuzwa. Kwintsingiselo yalo eyintloko ngendlela “yonqulo” iye yaba nempembelelo enamandla kwabo bayiqondayo intsingiselo yalo. ( Javadi Amoli 93:1994 )

KuJavadi Amoli, intsingiselo yesigama yegama elithi "inkolo" "yingqokelela yezimvo, ukuziphatha, imithetho nemigaqo, imimiselo esebenza ukulawula nokufundisa uluntu." ( Javadi Amoli 93:1994 )

Abalandeli bezithethe zoosolusapho basebenzisa igama elithi "inkolo", ehambelana nentsingiselo yalo "kubungqina obunyanisekileyo bempembelelo yemfundo ekuziphatheni nasekuziphatheni komntu okanye iqela labantu". Abakhanyeli, kodwa abakwamkeli le ngcaciso njengechanile, besithi: “Ukuba le ngcaciso ichanile, ngoko ubukomanisi nenkululeko zinokubizwa ngokuba ‘lunqulo.’ Eli gama liqulunqwe yingqondo enengqondo kunye nolwazi lomntu, kodwa ukuze liqondwe ngokufanelekileyo ngokwembono ye-semantic, iingcinga zikasolusapho ziqondisa umboniso malunga nomxholo walo we-semantic, ekufuneka yongezwe intsingiselo yawo yobuThixo. imvelaphi. (Malekian, Mostafa “Rationality and Spirituality”, Tehran, Contemporary Publications 52:2006)

UNasr uthi: “Unqulo yinkolelo ethi ulungelelwano oluqhelekileyo lomntu lubekwe ngokumanyene noThixo, yaye kwangaxeshanye luzibonakalalisa ngolungelelwano oluqhelekileyo lwebutho labantu” – “KwiSilamsi – iOmat” okanye abemi baseParadesi. . (Nasr 164:2001)

2. AMANQAKU OMGAQO WESISISEKO WOKUMANYANA KWEENKONZO

2. 1. UKUNIKEZWA KWENGCACISO YOKUMANYANA KWEENKONZO

Abalandeli bezithethe zoosolusapho bamkela iimbono zikaSchuon kwi

"Ithiyori yoBumbano lweeNkolo" yesiqhelo kunye nesemthethweni.

UGqr. Nasr uqinisekile ukuba aba bathetheleli bangasentla abafanele baxoxisane ngombandela wokuba luluphi unqulo “olulunge ngakumbi” ngenxa yesibakala sokuba zonke iinkonzo eziphambili ezikholelwa kuThixo omnye zinemvelaphi enye. Ngokombono wokusetyenziswa kunye nesenzo kumaxesha athile embali, kuvela imibuzo malunga nobukho bamathuba okulinganisa okusebenzayo ngokomoya. (Nasr 120: 2003) Ugxininisa ukuba yonke inkolo sisityhilelo esivela kuThixo, kodwa kwangaxeshanye - "ikhethekileyo", kwaye ke, umbhali uyachaza, inyaniso epheleleyo kunye neendlela zokufikelela kwisiseko sayo zisezibilini. ngokwalo unqulo. Ngokuphathelele iintswelo zokomoya zabantu, ibethelela iinkalo ezikhethekileyo zenyaniso. (Nasr 14:2003)

Ngokwembono kaSchuon, ukubakho kweenkolo ezininzi, kuquka umanyano noPhezukonke, kunokwamkelwa njengesona siseko sibalulekileyo nendlela yokucinga. Ngokutsho kwabantu abaninzi kumthetho wamaSilamsi, iinkolo ezahlukeneyo zahlulwa ngeyantlukwano elunqulweni nasemthandazweni, kodwa le yantlukwano ayinandima ikhethekileyo kundoqo womanyano ngokubanzi. Iinkonzo kunye nabaxhasi bazo bakwiphulo lokukhangela kunye nolwazi lwenyaniso yokugqibela. Bayibiza le nkqubo ngamagama ahlukeneyo, kodwa eneneni injongo yonqulo ngalunye kukukhokelela umntu kwinyaniso esisigxina, engenakonakala nengunaphakade. Umntu ekubonakalisweni kwakhe emhlabeni akahlali ngonaphakade, kodwa ngowexeshana.

UFriedrich Schleiermacher (1768-1834), uFrittjof Schuon - ukuqhubela phambili kunye nomlandeli wethiyori yakhe, kunye nabafundi bakhe bamanyene malunga nethisisi yokuba kwisiseko sazo zonke iinkolo kukho "uBumbano obuNgcwele". (Sadeghi, Hadi, "Intshayelelo kwiTheology entsha", Tehran, Publications "Taha" 2003, 77: 1998)

Ubuninzi beenkonzo bubonakala ngenxa yokwahlukahlukana kweemvakalelo nokusetyenziswa kwazo ngokoqobo.

Ngokutsho kweLegenhausen, amava onqulo “afihliweyo” afumaneka kwiinkonzo ezisisiseko. (Legenhausen 8:2005)

UWilliam Chittick unengcaciso ethile yeembono zeSchuon. Ukholelwa ukuba umanyano lweenkonzo luvela kwintlonipho yengqiqo yokulungileyo, uxanduva lokuziphatha kunye nobungcwele obubonakaliswa kwiSilamsi, ebolekwe kwiSufism. (Chitiq 70:2003)

Abo babambelele kwizithethe zoosolusapho bazibanga yinyaniso yoThixo omnye omanyanisa zonke iinkonzo. Bakholelwa ukuba zonke iinkonzo zinemvelaphi yobuthixo yaye zingabathunywa abavela phezulu, ezibonakala njengomnyango oya kuThixo, othi ngawo ujike ube yindlela eya kuThixo. Ngoko ke, zonke zingumthetho ongokobuthixo obonakalisiweyo, oqaqambileyo okhokelela kwinyaniso epheleleyo.

Abalandeli bezithethe zoosolusapho banikela ingqalelo ekhethekileyo kwiinkonzo ezingaphumi kumnombo ka-Abraham. Baphonononga undoqo wemvelaphi yeTaoism, Confucianism, Hinduism kunye nenkolo yeeredskins. (Avoni 6:2003)

Abahlalutyi babalandeli bezithethe zoosolusapho besikolo se "Isizathu esingunaphakade" ababhekiseli kwizinto ezithile zenkolo ethile, kodwa bazoba zombini kwilifa elicebileyo lamaSilamsi, ngaphaya kobunzulu bayo bemetaphysical, kunye nobuHindu kunye nezityebi. ilifa lemetaphysics yeenkolo zaseNtshona kunye nezinye iinkolelo. ( Nasr 39:2007 ) Abo baxhasa ingcamango yoBumbano Lobuthixo bakholelwa ukuba zonke iinkonzo ziyafana. Banomyalezo omnye kodwa bawuchaza ngokwahlukileyo. Baqinisekile ngobungqina bokuba zonke iinkonzo ziphuma kumthombo omnye - njengeperile, undoqo wayo usisiseko, kwaye umphandle wayo uneempawu ezahlukeneyo. Injalo ke imbonakaliso yangaphandle yeenkolo, ngendlela ecacileyo eethe-ethe neyomntu ngamnye emisela ukungafani kwazo. (Nasr, iGenesis 559).

Ngokombono kaSchuon, umphezulu wephiramidi ngokwesakhiwo umele ingcamango yemeko yokuba, idityaniswe ngokudibeneyo ngobunye bemvelaphi yobuthixo. Njengoko umntu ehambela kude ne-apex, umgama ubonakala, ukwandisa ngokulinganayo, ukuveza ukungafani. Iinkolo, ukusuka kwindawo yokujonga intsingiselo yazo engcwele kunye nomxholo, zibonwa njengeyona nyaniso yokuqala kunye neyodwa, kodwa ngokubonakaliswa kwangaphandle, akukho namnye kubo onegunya elipheleleyo.

Ngokubonwa ngamehlo abo babambelele kwizithethe zikasolusapho, nayiphi na inkolo yokukholelwa kuThixo omnye ikwindawo yonke kwaye kufuneka ithathwe ngolo hlobo. Kuyafuneka kuthathelwe ingqalelo into yokuba unqulo ngalunye lunendlela yalo ekhethekileyo, olungafanelanga lube ngumqobo kulungelo lobukho bezinye iinkonzo.

2. 2. UBUMBANO BUKATHIXO BEENKONZO NGEMBONO YESCHWON.

Ngokwembono yabalandeli bezithethe zoosolusapho, zonke iinkolo ekuqaleni zinobunye obufihlakeleyo obungaphakathi. USchuon waqala wakhankanya umanyano lobuthixo lweenkonzo. Enye ingcaciso yeengcamango zikaSchuon iqinisekisa inkolelo yakhe yokuba unqulo alunayo nje inyaniso enye. Kuphela ziimeko zembali kunye nezentlalo ezibangela ukuba inkolo nezithethe zithathe iindlela ezahlukeneyo kunye nokutolika. Ubuninzi babo bungenxa yeenkqubo zembali, kungekhona kumxholo wabo. Zonke iinkonzo emehlweni kaThixo zimela imbonakaliso yenyaniso epheleleyo. I-Schuon ibhekisa kumbono wobunye bobuThixo beenkonzo, ichaza isiseko sazo njengenxalenye yenkolo enye, isithethe esinye, esingakhange sifumane ubulumko kubuninzi bazo. Ephenjelelwa buSufism nobuSilamsi obufihlakeleyo, imbono yakhe ngomanyano lobuthixo yabethelela ubukho bolwalamano phakathi kweenkonzo. Le mbono ayikukhabi ukuhlalutya okunokwenzeka malunga neeyantlukwano phakathi kweenkonzo, kukwacetyiswa ukuba ugqabaze ngombuzo womthombo weSityhilelo esiqulethe inyaniso epheleleyo. Inyaniso eyakhiwe ngokohlelo lusebenza njengesiqalo sokubonakaliswa kwenkqubo yempucuko enxulumene neenkolo. Ngokusekwe koku, uSchuon waxoxa ngelithi: inkolo ayiqulathanga yinyaniso nentsingiselo enye. (Isikolo 22:1976)

I-Exoterism kunye ne-Esotericism njengeendlela zonqulo, kubandakanywa nomthetho wamaSilamsi kunye nemfundiso ("exo" - indlela yangaphandle; "eso" - indlela yangaphakathi), imele iimbono zobunye beenkonzo ezibhekiselele kuThixo omnye. Le mizila mibini, enemisebenzi ehambelanayo, nayo kufuneka ibonwe njengeyahlukileyo enye kwenye. Ngokutsho kwe-Schuon, indlela yangaphandle yenza isithethe, kwaye indlela yangaphakathi inquma intsingiselo kunye nentsingiselo yayo, ibonise intsingiselo yayo yokwenene. Into emanyanisa zonke iinkolo “lumanyano lobuthixo”, olubonakalalisa ngaphandle lungaqulathanga imfezeko yenyaniso, kodwa inyaniso ngokwayo kwimo yayo iyimbonakaliso yomanyano. Ubunyani bazo zonke iinkolo kumbindi wayo buqulathe ubunye kunye nobunye, kwaye le yinyaniso engenakuphikiswa… Ukufana kwenkolo nganye kwinyaniso yehlabathi kunokubonakaliswa njengemilo yejometri enomxholo oqhelekileyo - inqaku, isangqa, umnqamlezo okanye umnqamlezo. isikwere. Umahluko usekelwe kumgama phakathi kwabo ngokusekwe kwindawo, ubuzalwana bexeshana, kunye nenkangeleko. (Isikolo 61:1987)

USchuon wamkela njengenkolo yokwenyaniso into enemfundiso nomyalelo ochazwe ngokucacileyo. Kwakhona kuyimfuneko ukuqulatha ixabiso lokomoya, elimyalezo walo ungenayo ifilosofi kodwa imvelaphi yobuthixo, idini kunye nentsikelelo. Uyazi kwaye uyamkela ukuba yonke inkolo izisa isityhilelo kunye nolwazi olungenasiphelo lweNtando yobuThixo. ( Schuon 20:1976 ) USchuon uyicacisa kakuhle imfihlelo yamaSilamsi ngokubhekisela kumanyano phakathi kwamazwe ‘oloyiko’, ‘uthando’ ‘nobulumko’ obuqulethwe kubuYuda nobuKristu. Ubeka kwindawo ephezulu ngokupheleleyo kwiinkolo ezintathu eziphambili - ubuYuda, ubuKristu kunye nobuSilamsi, obusuka kumnombo ka-Abraham. Unqulo ngalunye luzibanga lubalasele ngenxa yeyantlukwano ekulo. Inyani, ekukhanyeni kwe-metaphysical, ikhokelela ekucaciseni okwahlukileyo kwizinto zangaphandle ezibumba iinkolo. Kuphela isiqu sawo sangaphakathi esikhokelela kumgwebo ocacileyo wokumanyana noThixo. (Isikolo 25:1976)

3. ISISEKO “SOMFUNDO WOKUNGAKUFA” NGEMBONO YESCHWON.

"I-Theology of Immortality" yimfundiso ye-anthropological edityaniswe yimbono eqhelekileyo yemveli yeengcingane ze-avant-garde - iintanda-bulumko, ezifana noRené Genome, uCoomaraswamy, uSchuon, uBurkhart, njl. kwinyaniso yokuqala zisisiseko sezithethe zezakwalizwi zazo zonke iinkolo ukusuka kubuBhuda ukuya eKabbalah, ngemetaphysics yemveli yobuKristu okanye yobuSilamsi. Ezi ngxelo, zinentsingiselo ebonakalayo, zimela elona nqanaba liphezulu lobukho bomntu.

Le mbono ingqina umanyano kwisiseko sazo zonke iinkolo, ezinezithethe, indawo kunye nemigama yethutyana engatshintshiyo ukuhambelana kobulumko. Inkolo nganye ibona inyaniso engunaphakade ngendlela yayo. Phezu kwako nje ukwahluka kwazo, iinkonzo zifikelela ekuqondeni ngokumanyeneyo ubume beNyaniso engunaphakade ngokuyihlolisisa. Abalandeli bezithethe bavakalisa uluvo olumanyeneyo kumbuzo wokubonakaliswa kwangaphandle nangaphakathi kweenkolo, ngokusekelwe kubulumko bokungafi, ekubeni beyibonile inyaniso yembali.

UNasr, omnye wabaphandi ababalaseleyo, wayekholelwa ukuba “imfundiso yobuthixo yokungafi” yayinokuba sisitshixo ekuqondweni ngokupheleleyo kweenkolo, kuthathelwa ingqalelo iyantlukwano phakathi kwazo. Ubuninzi beenkolo busekelwe kwizinto ezingaqondakaliyo kunye nokwahluka kweempawu zeSakramente. (Nasr 106:2003)

I-Nasr ibona kuyimfuneko ukuba nawuphi na umphandi owamkela kwaye alandele "ithiyori yokungafi" kufuneka azinikele ngokupheleleyo kwaye azinikele ingqondo nomphefumlo kwiSikramente. Esi sisiqinisekiso esipheleleyo sokungena kokuqonda okuyinyaniso. Enyanisweni, oku akwamkelekanga kubo bonke abaphandi ngaphandle kwamaKristu azinikeleyo, amaBhuda, namaSilamsi. Kwihlabathi lentelekelelo, ukungathandabuzeki ngokupheleleyo akunakwenzeka. (Nasr 122:2003)

Kwiimbono zikaSchuon kunye nabalandeli bakhe, "ingcamango yokungafi" ibekwe njengehlabathi jikelele, iphawula ukubonakaliswa kwayo okuphezulu kwi-Islam. Injongo ye-universalism kukumanyanisa izithethe kunye nezithethe zazo zonke iinkonzo. Kwasekuqaleni, uSchuon wayeyigqala inkolo yobuSilamsi njengekuphela kwendlela yokufikelela esiphelweni, okt “iTheology of Immortality”, “Isizathu esingunaphakade” okanye

“Ukungafi Konqulo.” Kwizifundo zakhe ubeka "iNkolo engafiyo" ngaphezu kwemithetho engcwele, engathintelwanga yimimiselo.

Kwiminyaka yokugqibela yobomi bakhe, Schuon wafudukela eMelika. Kwithiyori yakhe ye-universalism, iingcamango ezintsha malunga nezithethe, ezibizwa ngokuba yi "Cult" ngesiNgesi, nazo zivela. Eli gama lahlukile kwintsingiselo yegama elithi “Ihlelo”. “Ihlelo” lithetha iqela elincinane elizibiza ngonqulo olwahlukileyo koluqhelekileyo, elineengcamango nezithethe ezithile. Wayezahlukanisa nabalandeli beenkonzo eziphambili. Abameli bolu “nqulo” liqela elincinane labalandeli beenkonzo ezingasasazwayo ezineengcamango ezinenzondelelo yempambano. (Oxford, 2010)

Ukutolika isiseko se "Theology of Immortality of Religions", sinokuhlula iinkalo ezintathu:

a. Zonke iinkonzo ezikholelwa kuThixo omnye zisekelwe kumanyano lukaThixo;

b. Ukubonakaliswa kwangaphandle kunye nentsingiselo yangaphakathi yeenkolo;

c. Ukubonakaliswa kobunye nobulumko kuzo zonke iinkolo. (Legenhausen 242:2003)

4. UBUMBANO BUKATHIXO KUNYE NOBANGALA OBUBONAKALAYO BEENKONZO

Imfundiso kaSchuon, enesimo sengqondo sokunyamezela iiyantlukwano zokholo, ayiwanyanzeli amabango neengxoxo zayo kumakholwa azinikeleyo kwiimfundiso zenkolo yawo. ( Schuon, 1981, iphe. 8 ) Abo babambelele kwimfundiso yakhe bagqala ubundilele njengendlela yokunyamezelana yaye, ngokusesikweni nokungakhathali, bayakwamkela ukwahluka kokholo lwezinye iindawo. Undoqo we

imfundiso ifana ngokusisiseko neembonakalo zobuSufism. Nangona kunjalo, umahluko kwinkangeleko yangaphandle yomthetho wamaSilamsi kunye nobuSufism ukhona. Ngoko ke, uSchuon kunye nabaxhasi bemfundiso yakhe babambelela kwithisisi yokubakho kweeyantlukwano phakathi konqulo nokholo. Isici esibalulekileyo kwiiyantlukwano zivela kubume bokubonakaliswa, ngokumalunga nokubonakaliswa kwangaphandle nangaphakathi. Bonke abathembekileyo bavakalisa ukholo lwabo, ngokusebenzisa izinto zangaphandle, ezingafanele zikhokele ekutolikweni kwembonakalo, kodwa kufuneka zihambelane nondoqo weenkolelo ze-mystics inkolo. Ukubonakaliswa kwangaphandle "koMthetho wamaSilamsi" yingqokelela yeengcamango, ubulumko kunye nezenzo zokudumisa uThixo, ezichaphazela imbono yehlabathi kunye nenkcubeko yoluntu, kwaye ukubonakaliswa okungaqondakaliyo kuthwala intsingiselo yokwenene yenkolo. Olu qulunqo malunga nokubonakaliswa kwangaphandle kunye nokwangaphakathi ngokungathandabuzekiyo kukhokelela kwizigqibo zokungavisisani phakathi kweenkolelo kunye neenkolo, kodwa ukufikelela kwingcamango yobunye phakathi kweenkolo kuyimfuneko ukuqondisa ingqalelo kwingundoqo yeenkolelo ezisisiseko.

UMartin Lings ubhala athi: “Amakholwa eenkonzo ezahlukahlukeneyo afana nabantu abasemazantsi entaba. Ngokunyuka, bafikelela encotsheni.” (“Khojat”, incwadi #7 iphe. 42-43, 2002) Abo bafikelela encotsheni bengakhange bahambe ukuya kuyo zizazi ezifihlakeleyo—izilumko ezimi kwisiseko seenkonzo esele ziphunyeziwe ngenxa yazo, isiphumo sokumanyana noThixo. .

KuSchuon, ukubekwa kwembono ethile elinganiselweyo elukholweni kuyingozi ( Schoon p. 4, 1984), kwelinye icala, ukukholosa ngenyaniso yalo naluphi na unqulo akuyondlela esa elusindisweni. ( Schuon iphe. 121, 1987 ) Ukholelwa ukuba inye kuphela indlela yosindiso loluntu; ukubonakaliswa kweZityhilelo ezininzi kunye nezithethe ziyinyani. Ukuthanda kukaThixo kusisiseko seyantlukwano ekhokelela kumanyano lwawo oluyintloko. Ukubonakaliswa kwangaphandle kweenkolo kudala ukungahambelani, kunye neenkolelo zangaphakathi zemfundiso - zimanyanisa. Injongo yokuqiqa kukaSchuon yimilinganiselo yembonakalo yangaphandle nengaphakathi yenkolo. Umthombo wonqulo lokwenyaniso, kwelinye icala, yimbonakaliso yobuthixo, yaye kwelinye, yimbonakaliso yobuntu, ekwasisazulu sabo bonke ubukho.

Ukutolika iinkcazo zikaSchuon, uNasr wabelana malunga nenkxalabo yangaphakathi kaSchuon malunga nemiba engaphaya kwengqondo ekhoyo kwimfundiso yakhe, kwaye ngenye indlela ayinakucaca ngokomoya. Ukwanoluvo lokuba imbonakalo yangaphandle yeenkolo iphethe ingcamango yobunye bobuthixo, obuthi, ngokweenkolo ezahlukeneyo, izinto ezilindelekileyo, okusingqongileyo kunye nemigaqo yabalandeli bazo, idala ubunyani bomntu ngamnye. Undoqo walo lonke ulwazi, izithethe, izithethe, ubugcisa kunye nokuhlaliswa kwezenkolo kukubonakalisa okufanayo kuwo wonke amanqanaba eplani yokumiliselwa komntu. USchuon ukholelwa ukuba kukho ilitye elinqabileyo elifihlakeleyo kuzo zonke iinkolo. Ngokutsho kwakhe, i-Islam isasazeka kwihlabathi lonke ngenxa yexabiso layo elivela kumthombo ongenamkhawulo. Uqinisekile ukuba umthetho wamaSilamsi, ukusuka kwindawo yokujonga undoqo kunye nexabiso lawo, ubonisa ixabiso elikhulu, elibonakaliswa kwinqanaba lomntu jikelele kwimvakalelo epheleleyo kunye nezinye iimvakalelo, kubonakala kuhambelana. ( Schoon 26:1976 ) UThixo udala aze abonakalise imilinganiselo yasezulwini neZityhilelo esebenzisa iinkonzo ezahlukahlukeneyo. Kwisithethe ngasinye ubonakalisa imiba yaKhe ukubonakalisa ukubaluleka kwakhe okuphambili. Ngoko ke, intaphane yeenkonzo ngumphumo othe ngqo wobutyebi obungenasiphelo bobukho bukaThixo.

UGqirha Nasr kwincwadi yakhe yezenzululwazi uthi: “Umthetho wamaSilamsi ngumzekelo wokufumana imvisiswano nobunye kubomi bomntu.” (Nasr 131:2003) Ukuphila ngokwemithetho yomthetho wamaSilamsi, ngokulandela imigaqo yangaphandle nengaphakathi, oku kuthetha ukuba kukho nokwazi eyona nto ibalulekileyo ebomini. (Nasr 155:2004)

5. UKUCACISA UMBONO WOMANYANO PHAKATHI KWEENKOLELO

Abalandeli bezithethe zoosolusapho bagcina ithisisi yobukho bomanyano lwangaphakathi olwalufihlwe ekuqaleni phakathi kweenkolo. Ngokutsho kwabo, ubuninzi bomntu obonakalayo yimbonakaliso yelizwe nenkangeleko yangaphandle yonqulo. Ukuvela kwenyaniso epheleleyo sisiseko somanyano. Kakade ke, oku akuthethi kuthi singazinanzi size sizijongele phantsi iimpawu neeyantlukwano phakathi kweenkonzo. Kunokuthiwa: “Olo manyano luNgcwele – isiseko seenkolo ezahlukeneyo – alunakuba yiyo nayiphi na enye into ngaphandle kondoqo wokwenyani – okhethekileyo nongenakuguqulwa. Kwakhona ukwahluka konqulo ngalunye kufanele kuphawulwe, nto leyo engafanele igatywe okanye ijongelwe phantsi.” (Nasr 23:2007)

Kumbuzo wobunye phakathi kweenkolo, u-Schuon wabelana ukuba ubulumko bokuqala buzisa ubungcwele, kungekhona ukuqhayisa: okokuqala - "Akukho lungelo lingaphezu kwenyaniso yobuThixo" (Schuon 8: 1991); okwesibini, iyantlukwano phakathi kwezithethe ibangela amathandabuzo kumakholwa ahexayo malunga nobunyani bobulumko banaphakade. Inyaniso yobuThixo - njengeyona nto iphambili kwaye ayinakuguqulwa - yeyona nto inokwenzeka ebangela uloyiko nokholo kuThixo.

6. IMIBONO EYINGUNDOQO YABADALI BETHIYORI YOLUHLUKO LWEMPUCUBEKO

6. 1. UKWANIKEZWA KWECINGA SOCINGA LWENQUBO YEMCIMBIKO USamuel Huntington – ingcaphephe yaseMelika kunye nenzululwazi yezentlalontle, umdali wengcamango ethi “Clash of Civilizations” (unjingalwazi kwiYunivesithi yaseHarvard kunye nomlawuli woMbutho weSifundo soBuchule eMelika) ngowe-1992 wathi thaca. ingcamango “yokungqubana kwempucuko”. Ingcamango yakhe yapapashwa kwiphephancwadi elithi "Umgaqo-nkqubo waNgaphandle". Iimpendulo kunye nomdla kwimbono yakhe ziye zaxutywa. Bambi babonakalisa umdla onzulu, abanye bayichasa ngokukrakra imbono yakhe, ukanti abanye bamangaliswa ngokoqobo. Kamva, le nkcazo-bungcali yaqulunqwa kwincwadi eninzi phantsi komxholo ofanayo othi “Ukungqubana kwempucuko kunye noTshintsho loLungiselelo lweHlabathi.” (UAbed Al Jabri, uMuhammad, iMbali yamaSilamsi, iTehran, iZiko leNgcinga yamaSilamsi 2018, 71: 2006)

UHuntington uphuhlisa ithisisi malunga nokusondelelana okunokwenzeka kwempucuko yamaSilamsi kunye nobuConfucius, nto leyo ebangela ungquzulwano nempucuko yaseNtshona. Uyigqala inkulungwane yama-21 njengenkulungwane yongquzulwano phakathi kwempucuko yaseNtshona nobuSilamsi nobuConfucius, elumkisa iinkokeli zamazwe aseYurophu naseMelika ukuba zilungele ungquzulwano olunokubakho. Ucebisa ngemfuneko yokuthintela ukusondelelana kwempucuko yamaSilamsi kunye nobuConfucius.

Umbono wethiyori ukhokelela kwizindululo kubaphathi bempucuko yaseNtshona ukugcina nokuqinisekisa indima yabo ebalaseleyo. Ithiyori kaHuntington njengeprojekthi entsha echaza ubudlelwane behlabathi emva kokuwa kweSoviet Union ngexesha le-bipolar West, East, North and South inikezela ngemfundiso yehlabathi ezintathu ukuba kuxoxwe ngazo. Ukusasaza ngokungalindelekanga ngokukhawuleza, kubingelelwe ingqalelo enkulu, imfundiso ithi ukubonakala kwayo ngexesha elifanelekileyo kwiimeko apho ihlabathi lifumana i-vacuum ebangelwa ukungabikho kweparadigm efanelekileyo. (Toffler 9:2007)

UHuntington uthi: “Ihlabathi laseNtshona ngexesha leMfazwe Yomlomo lalibugqala ubukomanisi njengotshaba oluwexukileyo, libubiza ngokuba ‘bukomanisi bobuxoki.’ Namhlanje, amaSilamsi aligqala ihlabathi laseNtshona njengotshaba lwawo, elibiza ngokuba “lilizwe laseNtshona elikreqayo.” Kwimongo yayo, i-Huntington Doctrine sisicatshulwa seengxoxo kunye neengxoxo ezibalulekileyo malunga nokunyanzelwa kobukomanisi kwizangqa zezopolitiko zaseNtshona, kunye nemixholo echaza ukubuyiselwa kokholo kwiSilamsi, ukumisela kwangaphambili utshintsho. Isishwankathelo: ithiyori iveza ingcamango yokubakho kwemfazwe entsha ebandayo, ngenxa yongquzulwano phakathi kwezi mpucuko zimbini. (Afsa 68:2000)

Isiseko semfundiso kaHuntington sisekelwe kwinto yokuba ekupheleni kwemfazwe ebandayo - ixesha longquzulwano lweengcamango oluphela kwaye luqale ixesha elitsha, ingxoxo ephambili ingumxholo wongquzulwano phakathi kwempucuko. Ngokusekelwe kwiiparamitha zenkcubeko, uchaza ubukho beempucuko ezisixhenxe: iNtshona, iConfucian, iJapan, iSilamsi, i-Indian, iSlavic-Orthodox, iLatin America kunye neAfrika. Ukholelwa kumbono wokuguqula ubuni besizwe, ugxininise ekucingeni kwakhona ubudlelwane bombuso ngokugxininisa ekwandiseni iinkolelo kunye nezithethe zenkcubeko. Ubuninzi bezinto ezichaza kwangaphambili utshintsho luya kuba negalelo ekuweni kwemida yezopolitiko, kwaye kwelinye icala, iindawo ezibalulekileyo zokunxibelelana phakathi kwempucuko ziya kwenziwa. Ubhubhani wokuqhambuka kubonakala uphakathi kwempucuko yaseNtshona kwelinye icala, nobuConfucius nobuSilamsi kwelinye. (Shojoysand, 2001)

6. 2. INGXAKI PHAKATHI KWEMPUCUKO NGOKUBONWA KA-HUNTINGTON.

Kwimisebenzi yakhe, uHuntington unika ukubaluleka kokubini kwimpucuko yehlabathi kwaye ukhomba kwaye atolike ungquzulwano olunokubakho phakathi kweempucuko ezimbini eziphambili - amaSilamsi kunye neNtshona. Ngaphandle kongquzulwano olukhankanyiweyo, ukwanika ingqwalasela kwenye, eyibiza ngokuba “lungquzulwano olungenelelayo.” Ukuze uphephe, umbhali uthembele kwingcamango yokumanyaniswa kwezizwe ngesiseko semilinganiselo kunye neenkolelo eziqhelekileyo. Umphandi ukholelwa ukuba ukudityaniswa kwesi siseko kuqinile kwaye ezinye iimpucuko ziyakuqaphela ipateni njengento ebalulekileyo. (Huntington 249:1999)

UHuntington wayekholelwa ukuba impucuko yaseNtshona yayiphulukana nobuhle bayo. Kwincwadi ethi "Ukungqubana kwempucuko kunye nokuguqulwa komyalelo wehlabathi" ubonisa ngendlela yomzobo ukutshona kwelanga kwimpucuko yaseNtshonalanga yobuKristu ukusuka kwindawo yokujonga imeko yezopolitiko kunye nesimo somoya sabemi. Ukholelwa ukuba imikhosi yezopolitiko, ezoqoqosho kunye nemikhosi yemikhosi, xa kuthelekiswa nezinye impucuko, iyancipha, ekhokelela kubunzima bendalo eyahlukileyo - uphuhliso oluphantsi lwezoqoqosho, abantu abangasebenziyo, ukungasebenzi, ukusilela kwebhajethi, ukuziphatha okuphantsi, ukunciphisa ukonga. Ngenxa yoko, kumazwe amaninzi aseNtshona, phakathi kwayo yiMelika, kukho ukuhlukana kwentlalo, apho ulwaphulo-mthetho lubonakaliswa ngokucacileyo kuluntu, lubangela ubunzima obukhulu. Ulungelelwaniso lwempucuko ngokuthe ngcembe kwaye lutshintsha ngokusisiseko, kwaye kwiminyaka ezayo impembelelo yaseNtshona iya kuncipha. Kangangeminyaka engama-400 iwonga lasentshona belingenakuphikiswa, kodwa ngokuhla kwempembelelo yalo, ubude bayo bunokuba ngomnye iminyaka elikhulu. (Huntington 184:2003)

U-Huntington ukholelwa ukuba impucuko yamaSilamsi kule minyaka ilikhulu idlulileyo iye yaphuhla, ngenxa yokwanda kwabantu, ukukhula koqoqosho lwamazwe amaSilamsi, impembelelo yezopolitiko, ukuvela kwe-Islamic fundamentalism, inguqu yamaSilamsi, umsebenzi wamazwe akuMbindi Mpuma ..., ukudala ingozi. kwezinye iimpucuko, ebonisa impucuko yaseNtshona ngokunjalo. Ngenxa yoko, impucuko yaseNtshona ngokuthe ngcembe yaphulukana nolawulo lwayo, yaye ubuSilamsi baba nempembelelo engakumbi. Ukwabiwa kwakhona kwempembelelo kufuneka kuqondwe lihlabathi lesithathu njengoko: ukuhamba kude nomyalelo wehlabathi kunye nokulahlekelwa kwezoqoqosho okubangelwayo okanye ukulandela indlela yaseNtshona yempembelelo esele ikho kwiinkulungwane ezininzi. Ukuze ulungelelwaniso lwenzeke kwihlabathi lophuhliso lwempucuko, kuyimfuneko ukuba impucuko yaseNtshona iphinde icinge kwaye iguqule indlela yezenzo zayo, ngendlela yomnqweno wokugcina indima yayo ehamba phambili - ikhokelela ekuphalazweni kwegazi. (Huntington 251:2003)

Ngokutsho kukaHuntington, impucuko yehlabathi iye yafudukela kwelinye icala phantsi kwempembelelo yezobupolitika yolawulo, nto leyo eyaphumela ekubeni, kwiminyaka yokugqibela yenkulungwane entsha, ungquzulwano oluqhubekayo neengxwabangxwaba. Umahluko phakathi kwempucuko ukhokelela kutshintsho ekuqondeni, nto leyo eyandisa impembelelo yeenkolelo zonqulo, ibe yindlela yokuzalisa isithuba esikhoyo. Izizathu zokuvuswa kwempucuko kukuziphatha okuphindiweyo kweNtshona, izinto ezikhethekileyo zokwahluka kwezoqoqosho kunye nobuntu benkcubeko yabantu. Amaqhina aqhawukileyo phakathi kwempucuko namhlanje athatyathelw’ indawo yimida yezopolitiko neyeengcamango zexesha leMfazwe yoMthandazo. Obu budlelwane buyimfuneko kuphuhliso lweentlekele kunye nokuphalala kwegazi.

UHuntington, enikezela ngengcinga yakhe malunga nokungqubana nempucuko yamaSilamsi, ukholelwa ukuba eli xesha lixesha lotshintsho lwempucuko. Esalatha ukuqhekeka kweNtshona kunye neOthodoki, ukuphuhliswa kwempucuko yamaSilamsi, eMpuma Asia, eAfrika naseIndiya, unika isizathu sokufikelela kwizigqibo malunga nokuvela kongquzulwano olunokwenzeka phakathi kwempucuko. Umbhali ukholelwa ukuba ungquzulwano kwinqanaba lehlabathi lenzeka ngenxa yokungafani koluntu. Ukholelwa ukuba ubudlelwane phakathi kwamaqela ahlukeneyo empucuko abunabuhlobo kwaye bunobutshaba, kwaye akukho themba lokutshintsha. Umbhali unoluvo oluthile kumbuzo wobudlelwane phakathi kwamaSilamsi kunye nobuKristu baseNtshona, abathi, kunye nokusebenzisana kwabo okuguquguqukayo, okusekelwe ekwaleni ukungafani, kukhokelela ekukhubekiseni. Oku kunokukhokelela kungquzulwano nongquzulwano. U-Huntington ukholelwa ukuba ungquzulwano kwixesha elizayo luya kuba phakathi kwentshona kunye neConfucianism emanyene nobuSilamsi njengenye yezona zinto zibalaseleyo nezibalulekileyo ezibumba ihlabathi elitsha. (Mansoor, 45:2001)

7. ISIQINISEKISO

Eli nqaku lihlolisisa ingcamango yomanyano lweenkonzo, ngokwembono kaSchuon, nengcamango kaHuntington yokungqubana kwempucuko. Oku kufunyenweyo kulandelayo kunokwenziwa: U-Schuon ukholelwa ukuba zonke iinkolo ziphuma kumthombo omnye, njengeperile, undoqo wayo osisiseko kunye nomphandle wophawu olwahlukileyo. Injalo ke imbonakaliso yangaphandle yeenkolo, ngendlela ecacileyo eethe-ethe neyomntu ngamnye, ebonisa iiyantlukwano zazo. Abaxhasi bengcamango kaSchuon bavakalisa inyaniso yokuba uThixo omnye omanyanisa zonke iinkonzo. Omnye wabo sisithandi sobulumko-umphandi uGqr. Nasr. Ucinga ukuba ilifa lesayensi yempucuko yamaSilamsi, equlathe ulwazi oluvela kwezinye iimpucuko ngokunjalo, befuna i-genesis yabo njengomthombo womxholo ophambili. Imigaqo yeziseko zempucuko yamaSilamsi yeyomhlaba wonke kwaye ingunaphakade, ingeyiyo eyexesha elithile. Zinokufumaneka kummandla wembali yamaSilamsi, inzululwazi nenkcubeko, nakwiimbono zeentanda-bulumko neengcinga zamaSilamsi. Kwaye, ngokusekelwe kumgaqo wendalo yonke ofakwe kuwo, baba sisithethe. (Alam 166:2008)

Ngokweembono zikaSchuon kunye nabesithethe, impucuko yamaSilamsi inokufikelela incopho yayo kuphela xa ibonakalisa ubunyani bobuSilamsi kuzo zonke iinkalo zobomi bomntu. Ukuze impucuko yamaSilamsi ikhule, kuyimfuneko ukuba kwenzeke iimeko ezimbini:

1. Yenza uhlalutyo olubalulekileyo lohlaziyo kunye nohlaziyo;

2. Ukuzisa ukuvuselelwa kwamaSilamsi kwindawo yokucinga (ukuvuselelwa kwezithethe). (Nasr 275:2006)

Kufuneka kuqatshelwe ukuba ngaphandle kokwenza izenzo ezithile, ukungaphumeleli kufezekiswa; kuyimfuneko ukuguqula uluntu kwisiseko sezithethe zangaphambili kunye nokulindela ukugcina indima ehambelanayo yezithethe. (Legenhausen 263:2003)

Ithiyori kaSchuon kwiimeko ezininzi ilunyukiso, ilumkisa ihlabathi laseNtshona ngeentlekele ezingenakuphepheka kunye noxinzelelo oluya kulandela. Lo mbono ukwakhatshwa kukungaqiniseki okuninzi. Injongo yazo zonke iinkonzo kukuxambulisana ngokwalatha kwinyaniso yendalo iphela phezu kwazo nje iiyantlukwano ezininzi ezikhoyo. Kungenxa yesi sizathu ukuba ithiyori kaSchuon ikhatshwa kukungaqiniseki. Ukubaluleka kwenkolo ngokwembono yababambelele kwisithethe sisiseko, isiseko sonqulo nenkonzo. Izimvo kunye nondoqo weenkolo zokukholelwa kuThixo omnye, kunye nabalandeli bezithethe, zinokuba sisiseko sokoyisa iingcamango ezibaxiweyo. Inyani ibonisa ukungamkelwa kweeyantlukwano kwiimfundiso ezichasayo, kunye nokungangqinelani nenyaniso yeenkolo. (uMohammadi 336:1995)

Abo babambelele kwizithethe bayayamkela ingcamango yokuqala esekelwe kwisiseko abathi bayila ithiyori yobunye bobuthixo. Ingqikelelo imanyanisa ulwazi lokubonakaliswa kobunye obuNgcwele, yalatha indlela yomanyano ngenyaniso yehlabathi.

Zonke iingcamango zifuna ingqalelo ngenxa yenyaniso equlethwe kuzo. Ukwamkelwa kwengcamango yobuninzi beenkolo yinto yanamhlanje kwaye iyaphikisana nale ngcamango ingentla. Ingcamango yobuninzi ayihambelani, ibe ngumqobo kwimfundiso yamaSilamsi, ngenxa yokubonakaliswa kweyantlukwano yenkcubeko ekhonza bonke abantu. Logama nje oku kungunobangela wokwahluka phakathi kweenkolo (iSilamsi kunye nezinye izithethe), kuya kubangela ukungazinzi kwenkcubeko. ( Legenhausen 246:2003 ) Ukungacaci kolu qikelelo kubangelwa yimbonakaliso yangaphandle nengaphakathi yonqulo. Inkolo nganye kumgangatho wayo imele yonke into – “engahlulwahlulwayo”, amalungu ayo angenakwahlulwa enye kwenye, kwaye unikezelo lwamalungu alo ngalinye aluchanekanga. Ngokutsho kukaSchuon, ulwahlulo lokubonakaliswa kwangaphandle nangaphakathi kwakuchazwe kuphuhliso lwamaSilamsi. Ukuthandwa kwayo kunye nempembelelo ngenxa yexabiso elikhulu lomthetho wamaSilamsi, ngelixa i-hypothesis iyonke ibeka imiqobo enzima. Ngakolunye uhlangothi, ukufana kweenkolo kunye ne-Islam, ngokwembono yento yabo, akukho ndlela yokuphela kwe-Islam. Makhe sikhankanye iingcibi ezinkulu - ii-theorists zesikolo sezithethe, ezifana noGuénon noSchuon, abashiya iinkolo zabo, bamkela i-Islam kwaye batshintshe amagama abo.

Kwithiyori yokungqubana kwempucuko, uHuntington udwelisa iingxoxo ezininzi ezingqinayo. Uqinisekile ukuba kukho ukungafani phakathi kwempucuko, kungekhona nje njengenxalenye yangempela, kodwa njengesiseko esiqhelekileyo, kubandakanywa nembali, ulwimi, inkcubeko, izithethe kunye nenkolo ngakumbi. Zonke zahluka omnye komnye ngenxa yokwahluka kolwamkelo nolwazi lokubakho, kwakunye nobudlelwane phakathi koThixo nomntu, umntu ngamnye neqela, ummi norhulumente, abazali nabantwana, indoda nomfazi… Le yantlukwano ineengcambu ezinzulu. kwaye zisisiseko kunemiyalelo yeengcamango nezopolitiko.

Kambe ke, iyantlukwano phakathi kwempucuko ebangelwa ziimfazwe nongquzulwano oluqatha olwathabatha ixesha elide, olwathi lwaba yiyantlukwano ekhoyo ecacileyo, lubangela imbono yokuba kukho ungquzulwano. Ngakolunye uhlangothi, utshintsho lwehlabathi olukhawulezayo kunye nophuhliso lobudlelwane bamazwe ngamazwe ngunobangela wokuqaphela impucuko kunye nesaziso sobukho beyantlukwano phakathi kwempucuko. Ukunyuka kobudlelwane phakathi kwempucuko kubangela uphuhliso lweziganeko ezifana nokufudukela kwelinye ilizwe, amaqhina ezoqoqosho kunye notyalo-mali lwempahla. Kunokufikelelwa kwisigqibo sokuba ithiyori kaHuntington ibhekisa kwintsebenziswano phakathi kwenkcubeko nentshukumo yentlalo kuneembono ezingaqondakaliyo.

Indlela yophando ibhekisa kwiimbono zikaSchuon, igxininisa ngokunzulu ubunye bobuthixo beenkonzo ezakhiwe ngokusekelwe kumongo wazo ongaphakathi. Ukuza kuthi ga ngoku, ithisisi ekhankanyiweyo ayikaqatshelwa kwihlabathi liphela ngenxa yeziphithiphithi zezopolitiko nezomkhosi kwiindawo ezahlukeneyo zomhlaba, nto leyo eyenza ukuba kube nzima ukuyiphumeza kungekudala.

Ehlabathini leembono, ukuqondwa kwenkolo kaSchuon kunye neembono zikhokelela kwithisisi yobunye obuNgcwele, ngelixa kwihlabathi lezenzo umntu ufumanisa izinto ezingaqondakaliyo kunye nokungenzeki kokuqonda imfundiso yakhe. Enyanisweni, uzobe umfanekiso ofanelekileyo wengqondo efanayo phakathi kwabantu. U-Huntington kwithiyori yakhe, esekwe kuqoqosho, kwintlalontle nakwinkcubeko, unikezela ngembono eyinyani yenyani kwicandelo lamatyala empucuko. Isiseko semigwebo yakhe siyilwe luqheliselo lwembali nohlalutyo lwabantu. Iimbono zonqulo zikaSchuon zaba yeyona ngcamango iphambili yomanyano lwezizwe ngezizwe.

Ithiyori kaHuntington, esekwe kwimiba yezoqoqosho, yezentlalo neyenkcubeko, ithathwa njengebalulekile kwaye isisiseko, iveza esinye sezizathu ezininzi zongquzulwano lwempucuko.

Isalathiso sokuphucula, kunye neenguqu zezoqoqosho kunye nezentlalo, zidala iimeko zokwahlulwa kwezazisi ezikhoyo kunye notshintsho kwindawo yazo. Imeko yokwahlukana kabini ifunyanwa kwilizwe laseNtshona. Kwelinye icala, iWest ikwinqanaba eliphezulu lamandla ayo, kwaye kwelinye, kukho ukuhla kwempembelelo ebangelwa kukuchasana ne-hegemony yayo, kunye neenkcubeko ezahlukeneyo ukusuka eNtshona ngokuthe ngcembe zibuyela kwizazisi zabo.

Le nto inomdla iyanda impembelelo yayo, ukuhlangabezana nokuxhatshazwa okunamandla okunamandla kwentshona ngokuchasene namanye amagunya angewona asentshona, ekhula rhoqo ngegunya kunye nokuzithemba.

Ezinye izinto kukwenza nzulu iiyantlukwano ngokwenkcubeko xa kuthelekiswa nezoqoqosho nezopolitiko. Oku yimfuneko yokusombulula iingxaki ezinzima ngakumbi kunye noxolelwaniso phakathi kwempucuko.

Kwintlanganiso yempucuko, imeko esisiseko malunga nomnqweno wokulawula isazisi ibonakala. Le asiyomeko enokumiselwa ngokulula ngenxa yeyantlukwano kwiziganeko zesizwe. Kunzima kakhulu ukuba sisiqingatha somKristu okanye isiqingatha somSilamsi, ngenxa yokuba inkolo ingamandla anamandla kunesazisi sesizwe, esahlula umntu ngamnye komnye.

UKUFUNDA

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amanqaku:

Ababhali: UGqr. Masood Ahmadi Afzadi, uAss.Prof. IiNkolo zokuthelekisa kunye neMysticism, iYunivesithi yase-Islamic Azad, iSebe laseNorth Tehran, iTehran, i-Iran, [email protected]; &Gqr. URazie Moafi, umncedisi wezeNzululwazi. IYunivesithi yase-Islamic Azad, iSebe le-Tehran East. eTehran. Iran

Impapasho yokuqala ngesiBulgaria: Ahmadi Afzadi, Masood; Moafi, Razie. Inkolo kwiHlabathi lanamhlanje – ukuqondana okanye ukungquzulana (Ukulandela iimbono zikaFritjof Schuon kunye noSamuel Huntington, malunga nokuqondana okanye ukungqubana phakathi kweenkolo). – Kwi: Vezni, uhlelo 9, Sofia, 2023, iphepha 99-113 {iguqulelwe ukusuka kwisiPersi ukuya kwisiBulgaria nguGqr. Hajar Fiuzi; Umhleli wenzululwazi wohlelo lwesiBulgaria: UProf. UGqr. Alexandra Kumanova}.