Ezenkolo Emhlabeni Wanamuhla - Ukuqondana Noma Ukungqubuzana (Kulandela imibono kaFritjof Schuon kanye noSamuel Huntington, ngokuqondana noma ukungqubuzana phakathi kwezinkolo)

Ibhalwe nguDkt. Masood Ahmadi Afzadi,

UDkt. Razie Moafi

ISINGENISO

Ezweni lanamuhla, isimo esihlobene nokwanda okusheshayo kwenani lezinkolelo sibhekwa njengenkinga enkulu. Leli qiniso, ngokuhambisana nokungqubuzana okungavamile okubonakala ngaphandle mayelana nemvelo yokukholwa, kubukela phansi ukuqonda komsuka wezinkolelo zenkolo. Lezi zahlulelo zivusa ngisho nakwabanye abantu umbono wokuthi isizwe ngasinye, ngokusekelwe ezidingweni zaso, sakha inkolo, futhi uNkulunkulu wale nkolo, kungakhathaliseki ukuthi iphupho noma iqiniso, uyinto ekhohlisayo futhi engelona iqiniso.

Isixazululo senkinga sibhalwe ku-monotheism. Lo mbono ufakazela ukuthi zonke izinkolo zivela emthonjeni owodwa, njengoba kubonakaliswa ubunye bobulungisa. Ngenxa yaleli qiniso, bonke, ngokombono wokusondelana, bamunye, kodwa ekubonakalisweni kwabo kwangaphandle, bayehluka. Ngakho-ke, ama-monotheists kanye nezazi-zefilosofi, kuhlanganise no-Schuon, bakha izihloko ezilandelayo zokuxoxisana: "Ukuthola izindlela zokunquma izinqubo zokwandisa inani lezinkolo", "Ubunye beNkolo" kanye "noMthetho WamaSulumane".

Umsebenzi walesi sihloko ukuhlola, ukuhlaziya nokuchaza imibono yabakholelwa kuNkulunkulu oyedwa kanye nezihlakaniphi-zefilosofi ngokombono we-Schuon kanye nesisekelo esiyimfihlakalo esithi "Monotheism and Theology", kanye nokwenza ukuhlaziya okuqhathanisa phakathi kwemibono kaSchuon kanye nentsha kaHuntington. imfundiso ethi "Clash of Civilizations".

Le mibono emibili engaphansi kwalesi sihloko inokucaca futhi iqukethe ubufakazi obungenakuphikwa bokujula kwemibono yayo, obuvela ezimpandeni zemfihlakalo yenkolo, ukubonakaliswa kwezenhlalo namasiko, ngokuhlonipha umbono wezazi eziningi kanye nabaphikisi bezikhundla ezikhuthazwayo.

1. I-SEMANTICS YENKOLO

Igama elithi "inkolo" livela egameni lesiLatini elithi "religo" futhi lisho ukuhlangana ngokuziphatha, ukunqoba ukwahlukana, ukholo oluhle, amasiko amahle namasiko.

Ngokufanayo nencazelo yalo mqondo, othathwe njengencazelo yesiko lenkolo, igama elinezimpande zesiGreki elithi "religale", okusho ukuthi

"kuhlanganiswe ngokuqinile." Leli gama linencazelo ebhekisela ekunamatheleni komuntu ekukhulekeleni okuvamile.

Incazelo evamile yegama elithi “inkolo” isho “ukunamathela komuntu onombono owakhiwe weqiniso eliphelele.” (Hosseini Shahroudi 135:2004)

NgesiFarsi, incazelo nokubaluleka kwegama elithi “religo” lisho “ukuthobeka, ukulalela, ukulandela, ukulingisa, ukusula emsebenzini kanye nokuphindisela”.

Kuyo yonke iminyaka, ongqondongqondo bamazwe aseNtshonalanga baye bachaza igama elithi “religo” njengegama elisho “ukudumisa uNkulunkulu” futhi namuhla le ncazelo iyatshazwa. Encazelweni yalo eyinhloko ngendlela elithi “inkolo” ibe nethonya elinamandla kulabo abayiqondayo incazelo yalo. (Javadi Amoli 93:1994)

KuJavadi Amoli, incazelo yetemu yegama elithi “inkolo” “iqoqo lemibono, ukuziphatha, imithetho nemithetho, imithethonqubo esebenza ukubusa nokufundisa imiphakathi yabantu.” (Javadi Amoli 93:1994)

Abalandeli bamasiko ezinzalamizi basebenzisa igama elithi “inkolo”, elihlobanisa incazelo yalo “nobufakazi obuqotho bethonya lemfundo ekuziphatheni nasekuziphatheni komuntu noma kweqembu labantu”. Abaphiki, kodwa futhi abayamukeli le ncazelo njengelungile, bephikisa: “Uma le ncazelo inembile, khona-ke ubukhomanisi nenkululeko kungabizwa ngokuthi 'inkolo.' Leli gama lakhiwe umqondo ophusile nolwazi lomuntu, kodwa ukuze liqondwe kahle ngokombono we-semantic, ongqondongqondo bezinzalamizi baqondisa ukucabanga mayelana nokuqukethwe kwalo kwe-semantic, okufanele kwengezwe kuyo incazelo yalo yobuNkulunkulu. umsuka. (Malekian, Mostafa “Rationality and Spirituality”, Tehran, Contemporary Publications 52:2006)

UNasr uthi: “Inkolo iyinkolelo lapho isimiso esivamile somuntu sibekwe ebunyeni noNkulunkulu, futhi ngesikhathi esifanayo izibonakalise ngokohlelo oluvamile lomphakathi” – “In Islam – Omat” noma izakhamuzi zasePharadesi. . (Nas 164:2001)

2. IZIQINISEKISO ZESIQINISEKISO SOKUBUMBANA KWEZINKOLO

2. 1. UKWETHULWA KOMQONDO WOKUBUMBANA KWEZINKOLO

Abalandeli bamasiko ezinzalamizi bamukela imibono kaSchuon ku

"Ithiyori Yobunye Bezinkolo" yejwayelekile futhi esemthethweni.

UDkt. Nasr uyaqiniseka ukuthi abasekeli abangenhla akufanele baphikisane ngokuthi iyiphi inkolo “engcono” ngenxa yokuthi zonke izinkolo ezinkulu ezikholelwa kuNkulunkulu oyedwa zinomsuka ofanayo. Ngokombono wokusetshenziswa nokusebenza ezikhathini ezithile zomlando, kuphakama imibuzo mayelana nokuba khona kwamathuba okulingisa okungokomoya okungokoqobo. (Nasr 120:2003) Ugcizelela ukuthi yonke inkolo iyiSambulo Saphezulu, kodwa ngesikhathi esifanayo - futhi "ikhethekile", ngakho-ke, umlobi uyachaza, iqiniso eliphelele kanye nezindlela zokufinyelela engqikithini yalo kusezibilinini. inkolo ngokwayo. Ngokuphathelene nezidingo ezingokomoya zabantu, igcizelela izici zeqiniso. (Nas 14:2003)

Ngokombono kaSchuon, ubuningi bezenkolo, okuhlanganisa ukuhlangana noPhezukonke, kungamukelwa njengesisekelo esibaluleke kakhulu nendlela yokucabanga. Ngokusho kobuningi bomthetho wamaSulumane, izinkolo ezahlukene zihlukaniswa ngokuhlukahluka ekukhulekeleni nasemthandazweni, kodwa lo mehluko awunandima ekhethekile engqikithini evamile yobunye. Izinkolo nabalandeli bazo basethubeni lokufuna kanye nolwazi lweqiniso eliwujuqu. Le nqubo bayibiza ngamagama ahlukene, kodwa empeleni inhloso yazo zonke izinkolo ukuholela umuntu eqinisweni elihlala njalo, elingabhubhiyo nelingunaphakade. Umuntu ekubonakaleni kwakhe emhlabeni akayena owaphakade, kodwa ngowesikhashana.

UFriedrich Schleiermacher (1768-1834), uFrittjof Schuon - ukuqhubeka nomlandeli wethiyori yakhe, kanye nabafundi bakhe babumbene embonweni wokuthi ngesisekelo sazo zonke izinkolo kukhona "Ubunye Baphezulu". (Sadeghi, Hadi, "Introduction to the New Theology", Tehran, Publications "Taha" 2003, 77:1998)

Ubuningi bezinkolo bubonakala ngenxa yokuhlukahluka kwemizwa nokusebenzisa kwayo okungokoqobo.

NgokukaLegenhausen, okuhlangenwe nakho “okufihliwe” okungokwenkolo kuqukethwe kuzo zonke izinkolo. (Legenhausen 8:2005)

UWilliam Chittick unencazelo ethile yemibono kaSchuon. Ukholelwa ukuthi ubunye bezinkolo butholakala ekuhlonipheni umqondo wokulunga, isibopho sokuziphatha kanye nobungcwele obubonakaliswa ku-Islam, obubolekwe kuSufism. (Chithiki 70:2003)

Abalandeli bamasiko okhokho bathi bayiqiniso likaNkulunkulu oyedwa ohlanganisa zonke izinkolo. Bakholelwa ukuthi zonke izinkolo zinemvelaphi yaphezulu futhi ziyizithunywa ezivela phezulu, ezibonakala njengomnyango oya kuNkulunkulu, ojika ngawo ube indlela eya kuNkulunkulu. Ngakho-ke, bonke bawumthetho wobuNkulunkulu obonakalisiwe, okuhlakanipha kwawo kuholela eqinisweni eliphelele.

Abalandeli bamasiko okhokho banaka ngokukhethekile izinkolo ezingaveli ohlwini lozalo luka-Abrahama. Bahlola ingqikithi yemvelaphi yeTaoism, Confucianism, Hinduism kanye nenkolo yama-redskins. (Avoni 6:2003)

Abahlaziyi babalandeli bamasiko okhokho besikole se "Isizathu Saphakade" ababhekiseli emininingwaneni yenkolo ethile, kodwa badweba kokubili ifa elicebile le-Islam, ngaphezu kokujula kwayo kwe-metaphysical, kanye nobuHindu kanye nabacebile. ifa le-metaphysics yezinkolo zaseNtshonalanga nezinye izinkolelo. ( Nasr 39:2007 ) Abasekeli bombono woBunye Baphezulu bakholelwa ukuthi ingqikithi yazo zonke izinkolo iyafana. Zinomlayezo owodwa kodwa ziwuchaza ngendlela ehlukile. Baqiniseka ngobufakazi bokuthi zonke izinkolo zivela emthonjeni owodwa - njengeparele, eliyisisekelo esiyisisekelo, futhi ingaphandle layo linezici ezihlukahlukene. Kunjalo ukubonakaliswa kwangaphandle kwezinkolo, ngendlela ecacile nethambile futhi yomuntu ngamunye enquma ukuhlukana kwazo. (Nasr, Genesise 559).

Ngokombono ka-Schuon, isiqongo sephiramidi ngokwesakhiwo simelela umqondo wesimo sokuba khona, ukuhlangana ngokuhlanganyela ngobunye bemvelaphi yobunkulunkulu. Njengoba umuntu ehamba kude ne-apex, ibanga livela, likhula ngokulingana, liveza umehluko. Izinkolo, ngokombono wengqikithi yazo engcwele kanye nokuqukethwe kwazo, zithathwa njengeqiniso lokuqala nelokuphela kwalo, kodwa ngokubonakala kwazo kwangaphandle, akukho neyodwa yazo enegunya eliphelele.

Ngokubona ngeso labalandeli bamasiko okhokho, noma iyiphi inkolo yokukholelwa kuNkulunkulu oyedwa isemhlabeni wonke futhi kufanele ibhekwe kanjalo. Kuyadingeka ukuthi kuqashelwe ukuthi inkolo ngayinye enjalo inezimfanelo zayo ezihlukile, okungafanele zinciphise ilungelo lokuba khona kwezinye izinkolo.

2. 2. UBUMBANO BUKANKULUNKULU BEZINKONZO NGOKOMBONO KA-SCHWON

Ngokombono wabalandeli bamasiko okhokho, zonke izinkolo ekuqaleni ziphethe ubunye bangaphakathi obufihliwe. USchuon waqala wakhuluma ngobunye boBunkulunkulu bezinkolo. Enye incazelo yemibono kaSchuon iqinisekisa inkolelo yakhe yokuthi izinkolo aziqukethe iqiniso elingaphezu kwelilodwa. Yizimo zomlando nezenhlalo kuphela ezenza inkolo namasiko athathe izinhlobo ezahlukene nezincazelo. Ubuningi babo kungenxa yezinqubo zomlando, hhayi okuqukethwe kwabo. Zonke izinkolo emehlweni kaNkulunkulu zimelela ukubonakaliswa kweqiniso eliphelele. U-Schuon ubhekisela embonweni wobunye boBunkulunkulu bezinkolo, echaza ingqikithi yazo njengengxenye yenkolo eyodwa, isiko elilodwa, elingazange lithole ukuhlakanipha ebuningini bazo. Ethonywe ubuSufism nobuSulumane obungaqondakali, umbono wakhe ngobunye bukaNkulunkulu wagcizelela ukuba khona kobuhlobo phakathi kwezinkolo. Lo mbono awukwenqabi ukuthi kungenzeka kuhlaziywe mayelana nomehluko phakathi kwezinkolo, kungakuhle ngisho nokuphawula ngombuzo womthombo wesAmbulo esiqukethe iqiniso eliphelele. Iqiniso elakhiwe ngokomlando lisebenza njengesiqalo sokubonakaliswa kwemithetho yempucuko ehlobene nezinkolo. Ngokusekelwe kulokhu, uSchuon waphikisa: inkolo ayiqukethe iqiniso elingaphezu kwelilodwa nengqikithi. (Isikole 22:1976)

I-Exoterism kanye ne-Esotericism njengezindlela zezinkolo, okuhlanganisa umthetho nemfundiso yamaSulumane ("exo" - indlela yangaphandle; "eso" - indlela yangaphakathi), imele imibono yobunye bezinkolo ezibhekisela kuNkulunkulu oyedwa. Izindlela ezimbili, ezinemisebenzi ehambisanayo, kufanele futhi zibonakale zihlukile komunye nomunye. Ngokuka-Schuon, indlela yangaphandle yakha isiko, futhi indlela yangaphakathi inquma incazelo nencazelo yayo, iveza ingqikithi yayo yangempela. Okuhlanganisa zonke izinkolo “ubunye bobuNkulunkulu”, okubonakala kwabo kwangaphandle akuqukethe ubuqotho beqiniso, kodwa iqiniso ngokwalo engqikithini yalo liwukubonakaliswa kobunye. Ubuqiniso bazo zonke izinkolo emnyombeni wayo buqukethe ubumbano nobunye, futhi leli yiqiniso elingephikiswe... Ukufana kwenkolo ngayinye neqiniso lendawo yonke kungamelwa njengokuma kwejometri okunomongo ofanayo - iphuzu, indilinga, isiphambano noma isikwele. Umehluko usekelwe ekuqheleni phakathi kwabo ngokusekelwe endaweni, ukuhlobana kwesikhashana, nokubukeka. (Isikole 61:1987)

USchuon wamukela njengenkolo yeqiniso lokho okunobuntu obufundisayo kanye negunya elivezwe ngokucacile. Kuyadingeka futhi ukuqukatha ukubaluleka okungokomoya, omyalezo wakhe awunayo ifilosofi kodwa imvelaphi yaphezulu, umhlatshelo nesibusiso. Uyazi futhi uyakwamukela ukuthi zonke izinkolo ziletha isAmbulo nolwazi olungenamkhawulo lweNtando Yaphezulu. (Schuon 20:1976) U-Schuon uveza imfihlakalo yamaSulumane ngokubhekisela ebunyeni phakathi kwezimo 'zokwesaba', 'zothando' 'nokuhlakanipha' eziqukethwe kokubili ubuJuda nobuKristu. Ubeka esikhundleni sobukhulu obuphelele izinkolo ezintathu eziyinhloko - ubuJuda, ubuKristu nobuSulumane, eziphuma ohlwini lozalo luka-Abrahama. Ukuzisholo kwenkolo ngayinye ukuthi iphakeme kuhlobene ngenxa yomehluko ekuqukethe. Iqiniso, ekukhanyeni kwe-metaphysical, liholela ekucaciseni okuhlukile ezintweni zangaphandle ezakha izinkolo. Ingqikithi yabo yangaphakathi kuphela eholela ekwahlulelweni okusobala kokuhlangana noNkulunkulu. (Isikole 25:1976)

3. ISISEKELO “SOMFUNDO WOKUPHAKATHI” NGOMBONO KA-SCHWON

I-“Theology of Immortality” iyimfundiso ye-anthropological ehlanganiswe umbono ojwayelekile wendabuko wezihlakaniphi ze-avant-garde - izazi zefilosofi, ezinjengoRené Genome, uCoomaraswamy, uSchuon, uBurkhart, njll. eqinisweni eliyinhloko kuyisisekelo samasiko enkolo yazo zonke izinkolo kusukela kubuBuddha kuya eKabbalah, ngokusebenzisa i-metaphysics yendabuko yobuKristu noma yamaSulumane. Lezi zinkulumo, ezinokubaluleka okungokoqobo, zimelela isimo esiphakeme kakhulu sokuphila komuntu.

Lo mbono ufakazela ubumbano esisekelweni sazo zonke izinkolo, amasiko azo, indawo kanye nokuqhelelana kwesikhashana okungakushintshi ukuhambisana kokuhlakanipha. Inkolo ngayinye ibona iqiniso laphakade ngendlela yayo. Naphezu kokuhlukana kwazo, izinkolo zifinyelela ekusiqondeni okunobunye isimo seQiniso Laphakade ngokuliphenya. Abalandeli bamasiko bathi banombono obumbene embuzweni wokubonakaliswa kwangaphandle nangaphakathi kwezinkolo, okusekelwe ekuhlakanipheni kokungafi, beqaphela iqiniso elingokomlando.

UNasr, omunye wabacwaningi abavelele, wayekholelwa ukuthi “Imfundiso Yenkolo Yokungafi” ingaba isihluthulelo sokuqonda okuphelele kwezinkolo, kucatshangelwa umehluko phakathi kwazo. Ubuningi bezinkolo busekelwe ekungaqondakalini nasekuhlukeni ekubonakalisweni kweSakramente. (Nas 106:2003)

U-Nasr ubona kudingekile ukuthi noma yimuphi umcwaningi owamukela futhi alandele “inkolelo-mbono yokungafi” kufanele azinikele ngokugcwele futhi azinikezele ingqondo nomphefumulo eSakramenteni. Lesi yisiqinisekiso esiphelele sokungena kokuqonda kweqiniso. Empeleni, lokhu akwamukelekile kubo bonke abacwaningi ngaphandle kwamaKristu azinikele, amaBuddha, namaSulumane. Emhlabeni wokuqagela, ukungaqiniseki ngokuphelele akunakwenzeka. (Nas 122:2003)

Ngokwemibono kaSchuon kanye nabalandeli bakhe, "umbono wokungafi" ubekwe phansi njengendawo yonke, okumaka ukubonakaliswa kwawo okuphezulu ku-Islam. Umgomo we-universalism uwukuhlanganisa amasiko nemikhuba yazo zonke izinkolo. Kusukela ekuqaleni, u-Schuon wayebheka ubuSulumane njengowukuphela kwendlela yokufinyelela esiphethweni, okungukuthi “Imfundiso Yenkolo Yokungafi”, “Isizathu Saphakade” noma

“Ukungafi Kwenkolo.” Ezifundweni zakhe ubeka "iNkolo Engafi" ngaphezu kwemithetho engcwele, engavinjelwe yizinhlaka.

Eminyakeni yokugcina yokuphila kwakhe, uSchuon wathuthela eMelika. Emcabangweni wakhe we-universalism, imibono emisha mayelana nemikhuba, ebizwa ngokuthi "Cult" ngesiNgisi, iyavela. Leli gama lihlukile encazelweni yegama elithi “Ihlelo”. “Ihlelo” lisho iqembu elincane elizibiza ngenkolo ehlukile kwejwayelekile, elinemibono nemikhuba ethile. Waziqhelelanisa nabalandeli benkolo evamile. Abameleli “behlelo” bayiqembu elincane labalandeli bezinkolo ezingasakazwa ngemibono eshiseka ngokweqile. (Oxford, 2010)

Ukuhumusha isisekelo "seTheology of Immortality of Religions", singakwazi ukuhlukanisa izici ezintathu:

a. Zonke izinkolo ezikholelwa kuNkulunkulu oyedwa zisekelwe ebunyeni bukaNkulunkulu;

b. Ukubonakaliswa kwangaphandle kanye nengqikithi yangaphakathi yezinkolo;

c. Ukubonakaliswa kobunye nokuhlakanipha kuzo zonke izinkolo. (Legenhausen 242:2003)

4. UBUMBANO BUKANKULUNKULU KANYE NOBUNINGI OBUBONAKALAYO BEZINKOLO

Imfundiso kaSchuon, nesimo sayo sengqondo sokubekezelela umehluko wokholo, ayiwaphoqi amakholwa azinikele ezimfundisweni zenkolo yawo. (Schuon, 1981, ikhasi 8) Abasekeli bemfundiso yakhe babheka ukungathathi-hlangothi njengendlela yokubekezelela futhi, ngokungenzeleli nokunganaki, bayakwamukela ukuhluka kokholo lweminye imiphakathi. Ingqikithi ye

imfundiso ifana ngokuyisisekelo nokubonakaliswa kweSufism. Noma kunjalo, umehluko ekubukekeni kwangaphandle komthetho wamaSulumane kanye nobuSufism ukhona. Ngakho-ke, u-Schuon nabasekeli bemfundiso yakhe banamathela embonweni wokuthi kukhona umehluko phakathi kwenkolo nokholo. Isici esibalulekile ekuhlukeni sivela esimweni sokubonakaliswa, mayelana nokubonakaliswa kwangaphandle nangaphakathi. Bonke abathembekile bamemezela ukholo lwabo, ngokusebenzisa izici zangaphandle, okungafanele kuholele ekuchazeni ukubonakala, kodwa kufanele kuhlotshaniswe nengqikithi yezinkolelo zama-mystics enkolweni. Ukuvezwa kwangaphandle “koMthetho wamaSulumane” kuyiqoqo lemiqondo, ukuhlakanipha kanye nezenzo zokudumisa uNkulunkulu, okuthinta umbono womhlaba nesiko lomphakathi, futhi ukubonakaliswa okuyimfihlakalo kuphethe ingqikithi yeqiniso yenkolo. Lokhu kwakhiwa okuphathelene nokubonakaliswa kwangaphandle nangaphakathi ngokungangabazeki kuholela eziphethweni zokungqubuzana phakathi kwezinkolelo nezinkolo, kodwa ukuze kufinyelelwe embonweni wobunye phakathi kwezinkolo kudingekile ukuqondisa ukunakekela engqikithini yezinkolelo eziyisisekelo.

UMartin Lings uyabhala: “Amakholwa ezinkolo ezihlukahlukene afana nabantu abangaphansi kwentaba. Ngokukhuphuka, bafinyelela phezulu.” (“Khojat”, incwadi #7 p. 42-43, 2002) Labo abafinyelela esiqongweni ngaphandle kokuya kuyo bayizimfihlakalo—izazi ezimi esisekelweni sezinkolo osekufinyelelwe kuzo ubunye, umphumela wobunye noNkulunkulu. .

KuSchuon, ukubekwa kombono othile olinganiselayo okholweni kuyingozi (Schoon p. 4, 1984), ngakolunye uhlangothi, ukuthembela eqinisweni lanoma iyiphi inkolo akuyona indlela eya ensindisweni. ( Schuon p. 121, 1987 ) Ukholelwa ukuthi kunendlela eyodwa kuphela yokusindiswa kwesintu; ukubonakaliswa kweSambulo namasiko amaningi kuyiqiniso. Intando kaNkulunkulu iyisisekelo sokuhlukahluka okuholela ebunyeni babo obuyinhloko. Ukubonakaliswa kwangaphandle kwezinkolo kudala ukungahambisani, futhi izinkolelo zangaphakathi zemfundiso - zihlanganisa. Inhloso yokucabanga kukaSchuon ubukhulu bokubonakaliswa kwangaphandle nangaphakathi kwenkolo. Umthombo wenkolo yeqiniso, ngakolunye uhlangothi, uwukubonakaliswa koBunkulunkulu, futhi ngakolunye, ukuzwisisa kumuntu, okuyisizinda sakho konke ukuphila.

Echaza izitatimende zika-Schuon, uNasr wabelana ngokukhathazeka kwangaphakathi kuka-Schuon mayelana nezici ezidlulele ezitholakala ekufundiseni kwakhe, futhi ukuntula ukucaca okungokomoya. Futhi unombono wokuthi ukubonakaliswa kwangaphandle kwezinkolo kuphethe umqondo wobunye boBunkulunkulu, okuthi, ngokwezinkolo ezihlukahlukene, izimiso, indawo kanye nezimiso zabalandeli bazo, okudala iqiniso lomuntu ngamunye. Ingqikithi yalo lonke ulwazi, amasiko, amasiko, ubuciko kanye nezindawo zokuhlala zenkolo ziwukubonakaliswa okufanayo kuwo wonke amazinga endiza yomuntu ogxile kumuntu. USchuon ukholelwa ukuthi kunegugu elifihliwe kuzo zonke izinkolo. Ngokusho kwakhe, i-Islam isakazeka emhlabeni wonke ngenxa yokubaluleka kwayo etholakala emthonjeni ongenamkhawulo. Uyaqiniseka ukuthi umthetho wamaSulumane, ngokombono wengqikithi nokubaluleka kwawo, umelela inani elikhulu, elibonakala emkhakheni womuntu jikelele ekupheleleni kwemizwelo neminye imizwa, kubonakala kuhlobene. ( Schoon 26:1976 ) UNkulunkulu udala futhi abonakalise ubukhulu bezulu nesAmbulo ngezinkolo ezihlukahlukene. Kuwo wonke amasiko uveza izici Zakhe ukuze aveze ukubaluleka Kwakhe okuyinhloko. Ngakho-ke, ubuningi bezinkolo buwumphumela oqondile wokunotha okungapheli kobukhona bukaNkulunkulu.

UDokotela Nasr encwadini yakhe yesayensi uthi: “Umthetho wamaSulumane uyisibonelo sokuzuza ukuzwana nobunye empilweni yomuntu.” (Nasr 131:2003) Ukuphila ngokuvumelana nemithetho yomthetho wamaSulumane, ukulandela izimiso zangaphandle nezangaphakathi, lokhu kusho okukhona nokwazi ingqikithi yeqiniso yokuziphatha. (Nas 155:2004)

5. UKUCACISA UMUNTU WOBUMBANO PHAKATHI KWEZINKOLWE

Abalandeli bamasiko okhokho bagcina inkolelo-mbono yokuba khona kobunye bangaphakathi obufihliwe phakathi kwezinkolo. Ngokusho kwabo, ukuphindaphindeka kobuningi obubonakalayo kuwukubonakaliswa kwezwe nokubukeka kwangaphandle kwenkolo. Ukuvela kweqiniso eliphelele kuyisisekelo sobunye. Yebo, lokhu akusho ukungazinaki nokululaza izici zomuntu ngamunye kanye nokwehluka phakathi kwezinkolo. Kungashiwo: “Lobo bunye bobuNkulunkulu - isisekelo sezinkolo ezihlukahlukene - angeke kube enye into ngaphandle kwengqikithi yeqiniso - eyingqayizivele futhi engenakuguqulwa. Ukwehluka okukhethekile kwenkolo ngayinye kufanele kuphawulwe, okungafanele kuchithwe noma kubukelwe phansi.” (Nas 23:2007)

Embuzweni wobunye phakathi kwezinkolo, u-Schuon wabelana ngokuthi ukuhlakanipha kwasekuqaleni kuletha ubungcwele, hhayi ukubukisa: okokuqala - "Akukho lungelo elingaphezu kweqiniso laphezulu" (Schuon 8: 1991); okwesibili, umehluko phakathi kwamasiko kubangela ukungabaza kumakholwa antengantengayo mayelana neqiniso lokuhlakanipha okuphakade. Iqiniso elingcwele - njengento yokuqala futhi engenakuguqulwa - yiyona kuphela into engenzeka ebanga ukwesaba nokholo kuNkulunkulu.

6. IMIBONO EYINHLOKO YABADALI BEMITHIYORI YOKUHLANGANA KWEZEMPUDUKO

6. 1. UKWETHULWA KWE-Clash of Civilizations Theory, uSamuel Huntington – umcabango waseMelika kanye nesazi sezokuhlalisana kwabantu, umsunguli womqondo othi “Clash of Civilizations” (uprofesa wase-Harvard University kanye nomqondisi we-Organisation for Strategic Studies in America) ngo-1992 wethula. inkolelo-mbono ethi "Clash of Civilizations". Umbono wakhe waduma kumagazini othi "Inqubomgomo Yangaphandle". Ukusabela kanye nentshisekelo embonweni wakhe kuxubile. Abanye babonisa isithakazelo esijulile, abanye bawuphikisa kakhulu umbono wakhe, kanti abanye bayamangala ngokoqobo. Kamuva, le nkolelo-mbono yabhalwa encwadini eningi ngaphansi kwesihloko esifanayo esithi “The Clash of Civilizations and the Transformation of World Order.” (Abed Al Jabri, Muhammad, History of Islam, Tehran, Institute of Islamic Thought 2018, 71:2006)

U-Huntington uthuthukisa umbono mayelana nokusondelana okungenzeka kwempucuko yamaSulumane nobuConfucian, okubangela ukungqubuzana nempucuko yaseNtshonalanga. Uthatha ikhulu lama-21 njengekhulu leminyaka lokungqubuzana phakathi kwempucuko yaseNtshonalanga kanye nobuSulumane nobuConfucian, exwayisa abaholi bamazwe aseYurophu naseMelika ukuthi balungele ukungqubuzana okungenzeka. Weluleka ngesidingo sokuvimbela ukusondelana kwempucuko yamaSulumane nobuConfucian.

Umbono wale thiyori uholela ezincomweni eziya kubaphathi bempucuko yaseNtshonalanga ukuze balondoloze futhi baqinisekise indima yabo eyinhloko. Ithiyori kaHuntington njengephrojekthi entsha echaza ubudlelwano bomhlaba ngemuva kokuwa kweSoviet Union ngesikhathi se-bipolar West, East, North and South yethula imfundiso yemihlaba emithathu okuzoxoxwa ngayo. Isakazeka ngokushesha ngokungalindelekile, yabingelelwa ngokunakwa okukhulu, le mfundiso ithi ukuvela kwayo ngesikhathi ezimweni lapho umhlaba ubhekene ne-vacuum ebangelwa ukuntuleka kwe-paradigm efanelekile. (Toffler 9:2007)

UHuntington uthi: “Izwe laseNtshonalanga ngesikhathi seMpi Yomshoshaphansi laliqaphela ubukhomanisi njengesitha esihlubukayo, libubiza ngokuthi 'ubukhomanisi obuhlubukayo.' Namuhla, amaSulumane abheka izwe laseNtshonalanga njengesitha sawo, alibiza ngokuthi “iNtshonalanga ehlubukayo.” Empeleni, i-Huntington Doctrine iyingcaphuno yezinkulumo-mpikiswano kanye nezingxoxo ezibalulekile mayelana nokuchithwa kobukhomanisi emibuthanweni yezombusazwe yaseNtshonalanga, kanye nezindikimba ezichaza ukubuyiselwa kokholo ku-Islam, ezinquma kusengaphambili izinguquko. Kafushane: ithiyori iveza umqondo wokuthi kungenzeka kube nempi ebandayo entsha, ngenxa yokungqubuzana phakathi kwalezi zimpucuko ezimbili. (Afsa 68:2000)

Isisekelo semfundiso kaHuntington sisekelwe eqinisweni lokuthi ekupheleni kwempi ebandayo - inkathi yokungqubuzana kwemibono ephela futhi eqala inkathi entsha, ingxoxo eyinhloko okuyisihloko sokungqubuzana phakathi kwempucuko. Ngokusekelwe emingceleni yamasiko, uchaza ubukhona bempucuko eyisikhombisa: Western, Confucian, Japanese, Islamic, Indian, Slavic-Orthodox, Latin American and African. Ukholelwa emcabangweni wokuguqula ubunjalo bezwe, kugxile ekutheni kungenzeka kubhekwe ubudlelwano bombuso ngokugcizelela ekwandiseni izinkolelo namasiko amasiko. Ubuningi bezinto ezinquma kusengaphambili lolu shintsho buyoba nomthelela ekubhidlikeni kwemingcele yezombangazwe, futhi ngakolunye uhlangothi, kuzokwakhiwa izindawo ezibucayi zokusebenzisana phakathi kwemiphakathi. Umsuka walokhu kuqubuka kubonakala uphakathi kwempucuko yaseNtshonalanga, ngakolunye uhlangothi, neConfucianism and Islam, ngakolunye. (Shojoysand, 2001)

6. 2. UKUXHUMANA PHAKATHI KWEZEMPUDUKO NGOKUBONA KA-HUNTINGTON

Emisebenzini yakhe, u-Huntington unikeza ukubaluleka kokubili ezimpucukweni eziningana zomhlaba futhi ukhomba futhi ahumushe ukungqubuzana okungenzeka phakathi kwemiphakathi emibili eyinhloko - i-Islamic and Western. Ngaphandle kwalolu dweshu olushiwo, uphinde anake olunye, alubize “ngombango wokuxoxisana.” Ukuze sikugweme, umbhali uncike embonweni wokuhlanganiswa kwezifunda ngesisekelo sezindinganiso nezinkolelo ezivamile. Umcwaningi ukholelwa ukuthi ukuhlanganiswa kwalesi sisekelo kuqinile futhi ezinye izimpucuko zingabona iphethini njengebalulekile. (Huntington 249:1999)

UHuntington wayekholelwa ukuthi impucuko yaseNtshonalanga yayilahlekelwa ukucwebezela kwayo. Encwadini ethi "Ukungqubuzana Kwezimpucuko kanye nokuguqulwa kokuhleleka komhlaba" wethula ngendlela yomdwebo ukushona kwelanga kwempucuko yaseNtshonalanga yobuKristu ngokombono wesimo sezombangazwe kanye nesimo esingokomoya sabantu. Ukholelwa ukuthi amandla ezombusazwe, ezomnotho kanye nezempi, uma kuqhathaniswa nezinye izimpucuko, ayancipha, okuholela ebunzimeni besimo esihlukile - ukuthuthukiswa komnotho okuphansi, abantu abangasebenzi, ukungasebenzi, ukuntuleka kwesabelomali, ukuziphatha okuphansi, ukunciphisa ukonga. Ngenxa yalokhu, emazweni amaningi aseNtshonalanga, okukhona kuwo iMelika, kukhona ukuhlukana komphakathi, emphakathini lapho ubugebengu bubonakaliswa ngokucacile, bubangela ubunzima obukhulu. Ibhalansi yempucuko iyashintsha kancane kancane futhi ngokuyisisekelo, futhi eminyakeni ezayo ithonya laseNtshonalanga lizokwehla. Sekuyiminyaka engu-400 udumo lwasentshonalanga lungenakuphikiswa, kodwa ngokuncipha kwethonya layo, ubude bayo bungase bube ngomunye iminyaka eyikhulu. (Huntington 184:2003)

U-Huntington ukholelwa ukuthi impucuko yamaSulumane eminyakeni eyikhulu edlule iye yathuthuka, ngenxa yokwanda kwabantu, ukuthuthukiswa komnotho wamazwe amaSulumane, ithonya lezombangazwe, ukuvela kwesisekelo sombuso wamaSulumane, inguquko yamaSulumane, umsebenzi wamazwe aseMpumalanga Ephakathi ..., ukudala ingozi. kwezinye izimpucuko, enikeza ukucabanga nangempucuko yaseNtshonalanga. Ngenxa yalokho, kancane kancane impucuko yaseNtshonalanga yalahlekelwa ukubusa, futhi ubuSulumane baba nethonya elikhulu. Ukusatshalaliswa kabusha komthelela kufanele kubonwe yizwe lesithathu njengokuthi: ukusuka ohlelweni lomhlaba ngokulahleka kwezomnotho okuwumphumela noma ukulandela indlela yaseNtshonalanga yethonya eliye laba khona amakhulu eminyaka amaningi. Ukuze kube nokulinganisela emhlabeni ekuthuthukisweni kwempucuko, kuyadingeka ukuthi impucuko yaseNtshonalanga icabange kabusha futhi iguqule inkambo yezenzo zayo, okuyinto ngendlela yokufisa ukulondoloza indima yayo ehamba phambili - iholela ekuchithekeni kwegazi. (Huntington 251:2003)

NgokukaHuntington, impucuko yomhlaba iye yathuthela kwelinye ihlangothi ngaphansi kwethonya lezombangazwe zokubusa, ngenxa yalokho, eminyakeni yokugcina yekhulu leminyaka elisha, ukungqubuzana nokungqubuzana okuqhubekayo kuye kwabonwa. Umehluko phakathi kwempucuko uholela ekushintsheni kokuqwashisa, okwandisa ithonya lezinkolelo zenkolo, kube yindlela yokugcwalisa isikhala esikhona. Izizathu zokuvuka kwempucuko ukuziphatha okuyimpinda kweNtshonalanga, izici ezihlukile zokuhlukana kwezomnotho kanye nobunikazi bamasiko abantu. Ubudlelwano obunqanyuliwe phakathi kwempucuko namuhla sebuthathelwe indawo imingcele yezombangazwe neyemibono yenkathi yeMpi Yomshoshaphansi. Lobu budlelwano buyimfuneko ukuze kuthuthukiswe izinkinga nokuchitheka kwegazi.

U-Huntington, ethula umbono wakhe mayelana nokungqubuzana nempucuko yamaSulumane, ukholelwa ukuthi isikhathi samanje yisikhathi sezinguquko zempucuko. Ekhomba ukuhlakazeka kweNtshonalanga kanye ne-Orthodoxy, ukuthuthukiswa kwempucuko yamaSulumane, eMpumalanga Asia, e-Afrika naseNdiya, unikeza isizathu sokufinyelela iziphetho mayelana nokuvela kokungqubuzana okungenzeka phakathi kwempucuko. Umbhali ukholelwa ukuthi ukungqubuzana emhlabeni wonke kwenzeka ngenxa yokwehluka kwesintu. Ukholelwa ukuthi ubudlelwano phakathi kwamaqembu emiphakathi ehlukene abunabungane futhi bunobutha, futhi alikho ithemba loshintsho. Umbhali unombono othile embuzweni wobudlelwano phakathi kwe-Islam ne-Western Christianity, okuthi, ngokubambisana kwabo okuguquguqukayo, okusekelwe ekwenqatshweni kokungafani, kuholela ekucasuleni. Lokhu kungadala ukungqubuzana nokungqubuzana. U-Huntington ukholelwa ukuthi ukungqubuzana esikhathini esizayo kuzoba phakathi kwentshonalanga neConfucianism ehlanganiswe ne-Islam njengenye yezinto ezinkulu nezibaluleke kakhulu ezibumba umhlaba omusha. (Mansoor, 45:2001)

I-7. ISIPHETHO

Lesi sihloko sihlola inkolelo-mbono yobunye bezinkolo, ngokwemibono kaSchuon, kanye nenkolelo-mbono kaHuntington yokungqubuzana kwempucuko. Lokhu okulandelayo kungenziwa: U-Schuon ukholelwa ukuthi zonke izinkolo zisuka emthonjeni owodwa, njengeparele, umnyombo walo oyisisekelo nengaphandle lesici esihlukile. Kunjalo ukubonakaliswa kwangaphandle kwezinkolo, ngendlela esobala entekenteke futhi yomuntu ngamunye, ekhombisa ukuhlukana kwazo. Abalandeli benkolelo-mbono kaSchuon bathi iqiniso lokuthi uNkulunkulu oyedwa ohlanganisa zonke izinkolo. Omunye wabo yisazi sefilosofi uDkt. Nasr. Ubheka ukuthi ifa lesayensi eliyingxenye yempucuko yamaSulumane, equkethe ulwazi oluvela kwezinye izimpucuko futhi, efuna ufuzo lwazo njengomthombo wokuqukethwe oyinhloko. Imigomo yezisekelo zempucuko yamaSulumane ingeyomhlaba wonke futhi ingunaphakade, ayiyona eyesikhathi esithile. Zingatholakala endaweni yomlando wamaSulumane, isayensi namasiko, kanye nemibono yezazi zefilosofi nezingqondo zamaSulumane. Futhi, ngokusekelwe kumgomo wendawo yonke obhalwe kuwo, baba isiko. (Alami 166:2008)

Ngokwemibono kaSchuon kanye nabendabuko, impucuko yamaSulumane ingafinyelela umvuthwandaba kuphela lapho iveza iqiniso le-Islam kuzo zonke izigaba zokuphila komuntu. Ukuze impucuko yamaSulumane ithuthuke, kuyadingeka ukuthi kwenzeke izimo ezimbili:

1. Yenza ukuhlaziya okubalulekile ukuze kuvuselelwe kanye nezinguquko;

2. Ukuletha ukuvuselelwa kwamaSulumane emkhakheni wokucabanga (ukuvuselelwa kwamasiko). (Nasr 275:2006)

Kufanele kuqashelwe ukuthi ngaphandle kokwenza izenzo ezithile, ukwehluleka kufinyelelwa; kudingekile ukuguqula umphakathi ngesisekelo samasiko esikhathi esidlule ngokulindela ukulondoloza indima evumelanayo yamasiko. (Legenhausen 263:2003)

Ithiyori kaSchuon ezikhathini eziningi iyisixwayiso, ixwayisa amazwe aseNtshonalanga ngezinhlekelele ezingenakugwemeka kanye nokungezwani okuzolandela. Lo mbono ubuye uhambisane nokuningi ukungaqiniseki. Inhloso yazo zonke izinkolo iwukuphikisa ngokukhomba iqiniso lendawo yonke naphezu kokuhlukahluka okuningi okukhona. Kungalesi sizathu ithiyori kaSchuon ihambisana nokungaqiniseki. Ukubaluleka kwenkolo ngokombono walabo ababambelele esikweni kuyisisekelo, isisekelo sokukhonza kanye nenkonzo. I-postulates kanye nengqikithi yezinkolo ezikholelwa kuNkulunkulu oyedwa, kanye nabalandeli bamasiko, kungaba isisekelo sokunqoba imibono eyeqisayo. Iqiniso libonisa ukungakwemukeli ukwehluka kwezimfundiso eziphikisanayo, kanye nokungavumelani neqiniso lezinkolo. (Mohammadi 336:1995)

Abalandeli bamasiko bamukela inkolelo-mbono yokuqala ngesisekelo abakha inkolelo-mbono yobunye boBunkulunkulu. I-hypothesis ihlanganisa ulwazi lokubonakaliswa kobunye boBunkulunkulu, ikhomba indlela yokuhlanganiswa ngeqiniso lomhlaba wonke.

Yonke imibono idinga ukunakwa ngenxa yeqiniso eliqukethwe kuyo. Ukwemukelwa komqondo wokuphindaphindeka kwezinkolo kungokwesimanjemanje futhi kuphambene nombono ongenhla. Umqondo wokuphindaphindeka awuhambisani, ube yisithiyo ekufundiseni kwamaSulumane, ngenxa yokubonakaliswa kokwehlukahlukana kwawo kwamasiko okusebenzela bonke abantu. Uma nje lokhu kuyimbangela yokwehluka phakathi kwezinkolo (i-Islam namanye amasiko), kuzodala ukuguquguquka kwamasiko. ( Legenhausen 246:2003 ) Ukungacaci kule nkolelo-mbono kuvela ekubonakaleni kwangaphandle nangaphakathi kwezinkolo. Inkolo ngayinye ngekhwalithi yayo imelela yonke - "engahlukaniseki", izingxenye zayo ezingenakuhlukaniswa komunye nomunye, futhi ukwethulwa kwezingxenye ngazinye kungaba okungalungile. Ngokusho kukaSchuon, ukuhlukaniswa kokubonakaliswa kwangaphandle nangaphakathi kwakunqunywa ukuthuthukiswa kwe-Islam. Ukuduma kwayo kanye nomthelela wayo kungenxa yenani elikhulu lomthetho wamaSulumane, kuyilapho inkolelo-mbono iyonke ibeka izithiyo ezinkulu. Ngakolunye uhlangothi, ukufana kwezinkolo ne-Islam, ngokombono wengqikithi yazo, akusho neze ukuphela kwe-Islam. Ake sikhulume ngongqondongqondo abakhulu - ama-theorists esikoleni samasiko, njengoGuénon noSchuon, abashiya izinkolo zabo, bamukela amaSulumane ngisho - bashintsha amagama abo.

Emcabangweni wokungqubuzana kwempucuko, uHuntington ubala izimpikiswano ezimbalwa eziwubufakazi. Uyaqiniseka ukuthi kukhona umehluko phakathi kwempucuko, hhayi nje njengengxenye yangempela, kodwa futhi njengesisekelo esijwayelekile, kuhlanganise nomlando, ulimi, isiko, amasiko futhi ikakhulukazi inkolo. Zonke ziyehluka komunye nomunye ngenxa yokwamukela nolwazi oluhlukene lobukhona, kanye nobudlelwano phakathi kukaNkulunkulu nomuntu, umuntu ngamunye neqembu, isakhamuzi kanye nombuso, abazali nezingane, indoda nomfazi… Lo mehluko unezimpande ezijulile. futhi ziyisisekelo kakhulu kunemiyalo yemibono nepolitiki.

Yiqiniso, umehluko phakathi kwempucuko ebangelwa izimpi nezingxabano ezinzima ezithatha isikhathi eside, okwaba umehluko osobala okhona, ubangela umbono wokuthi kunokungqubuzana. Ngakolunye uhlangothi, izinguquko zomhlaba ezisheshayo kanye nokuthuthukiswa kobudlelwane bamazwe ngamazwe kuyimbangela yokuqapha kwempucuko kanye nesaziso sokuba khona komehluko phakathi kwempucuko. Ubudlelwano obukhulayo phakathi kwempucuko budala ukuthuthukiswa kwezimo ezifana nokufika kwabantu kwamanye amazwe, izibopho zezomnotho kanye nokutshalwa kwezimali kwezinto ezibonakalayo. Kungaphethwa ngokuthi ithiyori kaHuntington isho ukuxhumana phakathi kwesiko nesenzo somphakathi kunemibono engaqondakali.

Indlela yocwaningo ibhekisela emibonweni kaSchuon, igcizelela ngokungathí sina ubunye boBunkulunkulu bezinkolo ezakhiwe ngesisekelo sengqikithi yazo engaphakathi. Kuze kube manje, le thesis eshiwo ayikaqashelwa emhlabeni wonke ngenxa yezibhelu zezombangazwe nezempi ezingxenyeni ezahlukahlukene zomhlaba, okwenza kungenzeki ukuthi iqalise ukusebenza maduze.

Emhlabeni wemibono, ukuqashelwa kwenkolo kaSchuon kanye nemibono kuholela embonweni wobunye boBunkulunkulu, kuyilapho ezweni lezenzo umuntu uthola izinto ezingaqondakali kanye nokungenzeki kokuqonda imfundiso yakhe. Eqinisweni, udweba isithombe esinengqondo somqondo ofanayo phakathi kwabantu. U-Huntington emcabangweni wakhe, esekelwe ezimweni zezomnotho, zezenhlalakahle namasiko, uveza umbono ongokoqobo weqiniso emkhakheni wamacala empucuko. Isisekelo sezahlulelo zakhe sakhiwa umkhuba womlando nokuhlaziya komuntu. Imibono yenkolo kaSchuon yaba umqondo oyinhloko wobunye bamazwe ngamazwe.

Ithiyori ka-Huntington, esekelwe ezimeni zezomnotho, zezenhlalo namasiko, ithathwa njengebalulekile futhi iyisisekelo, yethula enye yezimbangela eziningi zokungqubuzana kwangempela kwempucuko.

Isiqondiso sesimanjemanje, kanye nezinguquko zezomnotho nezenhlalakahle, kudala izimo zokuhlukaniswa kobunikazi obukhona kanye noshintsho endaweni yabo. Isimo sokuhlukana kabili siyatholwa emazweni aseNtshonalanga. Ngakolunye uhlangothi, iNtshonalanga isezingeni eliphezulu lamandla ayo, kanti ngakolunye, kukhona ukwehla kwethonya elibangelwa ukumelana nobukhosi bayo, namasiko ahlukene aseNtshonalanga kancane kancane abuyela ebuhlotsheni bawo.

Lesi senzakalo esithakazelisayo sandisa ithonya laso, ukuhlangabezana nokumelana okunamandla okunamandla kwentshonalanga ngokumelene namanye amandla angewona asentshonalanga, ekhula njalo ngegunya nokuzethemba kwawo.

Ezinye izici ukujula kokwehluka kwamasiko uma kuqhathaniswa nezomnotho nezepolitiki. Lokhu kuyisidingo sokuqala sokuxazulula izinkinga ezinzima kakhulu kanye nokubuyisana phakathi kwempucuko.

Emhlanganweni wezimpucuko, icala eliyisisekelo eliphathelene nesifiso sokubusa kobunikazi liyabonakaliswa. Lesi akusona isimo esingalingiswa kalula ngenxa yomehluko wezinto kazwelonke. Kunzima kakhulu ukuba ingxenye yobuKristu noma ingxenye yamaMuslim, ngenxa yokuthi inkolo ingamandla anamandla kunobunikazi besizwe, ehlukanisa umuntu ngamunye komunye.

UKUFUNDA

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INGXABANO NOKWAKHIWA KABUSHA KOMHLELO WOMHLABA / trans. I-Raffia. I-Tehran: Inst. okwehlelo. ucwaningo, 1999.

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NgesiNgisi:

20.OXFORD ADVANCED LEARNE'S DICTIONARY. 8th ed. 2010.

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25.Schuon, Frithjof. IMIBONO YOKOMOYA NAMAQINISO ABANTU / Transl. I-PN Townsend. London: Perennial Books, 1987.

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Umfanekiso: Umfanekiso Igrafu evundlile-eme mpo emele ukwakheka kwezinkolo, ngokwezimiso ezimbili (cf. Zulkarnaen. The Substance of Fritjohf Schuon's Thinking about the Point of Religions. – Ku: IOSR Journal of Humanities and Social Science (IOSR- JHSS) Umqulu 22, Issue 6, Ver. 6 (June. 2017), e-ISSN: 2279-0837, DOI: 10.9790/0837-2206068792, p. 90 (pp. 87-92).

amanothi:

Ababhali: UDkt. Masood Ahmadi Afzadi, Ass.Prof. Izinkolo Eziqhathanisayo Nezinkolelo-ze, i-Islamic Azad University, iGatsha laseNorth Tehran, iTehran, i-Iran, [email protected]; &Dr. Razie Moafi, umsizi wezesayensi. Islamic Azad University, Tehran East Branch. I-Tehran. I-Iran

Incwadi yokuqala ngesiBulgaria: Ahmadi Afzadi, Masood; Moafi, Razie. Ezenkolo Emhlabeni Wanamuhla - Ukuqondana Noma Ukungqubuzana (Kulandela imibono kaFritjof Schuon kanye noSamuel Huntington, ngokuqondana noma ukungqubuzana phakathi kwezinkolo). – Ku: Vezni, uhlelo 9, Sofia, 2023, pp. 99-113 {ihunyushwe isuka kusiPheresiya yayiswa olimini lwesiBulgaria nguDkt. Hajar Fiuzi; umhleli wezesayensi woshicilelo lwesiBulgaria: UProf. UDkt. Alexandra Kumanova}.