– Ngaphambi kokwamukela ubuSulumane, amaTurk ayekholelwa kuTengri (uNkulunkulu wezulu). Ezifundweni zomlando, sasifundiswa njalo ukuthi babekholelwa kuNkulunkulu oyedwa, kodwa kukhona izindaba zokuthi babekholelwa nasezintweni ezinjengo-Ülgen, Erlik, Umay, noKayra. Kuthiwa lezi zinto ziyimimoya noma onkulunkulu.
– Ngakho lokhu akusho yini ukuthi amaTurk akudala ayengamaPagani (abakhonza izithombe)?
Mthandiwe, mzalwane wethu,
Enkolelweni eyisisekelo yamaqembu aseTurkestan Ephakathi naseNyakatho ye-Asiya, kanye nenkolelo kaNkulunkulu wezulu eyamukelwa njengenkolelo eyisisekelo yawo wonke amaqembu aseTurkestan, uNkulunkulu munye.
LonaNkulunkulu akana zici ezifana nezilwane noma abantu (zoomorphic/anthropomorphic). Umqondo wokuthi onkulunkulu bashada nonkulunkulukazi (umshado ongcwele), njengoba wawukhona emqondweni wamaSumeri, amaGreki namaRoma, awutholakali emqondweni wamaTurk ngokuphathelene nonkulunkulu.
Ngakolunye uhlangothi, okubhalwe ematsheni okubhalela phansi
“Unkulunkulu WaseTurkey”
Ngokusekelwe kule nkulumo, akulungile ukucabanga ukuthi lo nkulunkulu ungunkulunkulu wesizwe. Ngoba uma imibhalo ifundwa iyonke, kungashiwo ukuthi lo nkulunkulu wezulu okukhulunywa ngaye lapha ungunkulunkulu wendawo yonke kunokuba abe unkulunkulu wesizwe noma wendlu.
UNkulunkulu, njengoba evezwe kwifilosofi ka-Aristotle, akasiye u-Demiurge owadala umhlaba kanye kanye wabe esengenelela ekuthuthukisweni nasekuphatheni kwawo, futhi akasiye unkulunkulu wezinkolo zamaSemite ongenelela ngokuqondile kukho konke.
Njengoba kuphawulwe emibhalweni, ukuhleleka kwendawo yonke, ukwakheka kwesakhiwo somphakathi kanye nesiphetho somuntu kuncike kuNkulunkulu wezulu; okungenani
Ngokwesimo esitholakala ngenkathi yamaGöktürk, uNkulunkulu wendawo yonke ungunkulunkulu umdali.
Nokho, kwa-Yakut, u-Ürüng Ayıı Toyın, ohlala ezulwini lesikhombisa, olawula yonke into, owenza okuhle kubantu ngaso sonke isikhathi, futhi olingana noNkulunkulu wezulu, kanye nasezizweni zase-Altay, u-Ürüng Ayıı Toyın unayo imfanelo kanye nomsebenzi ofanayo.
Mnu. Ülgen
Uma kucatshangelwa isimo sika-‘in, kubonakala ukuthi unkulunkulu wezulu ube nesimo esikhulu sika-Deus Otiosus (unkulunkulu ophumule), futhi nakuba ekuqaleni wayengenazo, ngokuhamba kwesikhathi waba nezici zobuntu nezilwane.
(bheka i-TDV İslam Ansiklopedisi, isihloko esithi Tanrı)
Okubhalwe ezibhalweni zase-Orhon.
Umay Ana
ise, çocukları koruyan bir tanrıça gibi görünmektedir.
Ngokwezinkolelo zabantu base-Altay, umoya omubi ohlala ngaphansi komhlaba uqala ngalokhu:
Erlik Khan
iyatholakala.
Nakuba abantu baseTurkey ngokuvamile bephethe inkolelo yokukholelwa kuNkulunkulu oyedwa, kungakhathaliseki ukuthi banenkolelo yokukholelwa kuNkulunkulu oyedwa noma abaningi, ngazo zonke izimo, baye bazuza udumo ngokuba ngabalandeli benkolo yeqiniso kanye nobuSulumane.
Nakuba inkolelo yokuthi kukhona uNkulunkulu oyedwa ifana nenkolo yamaSulumane njengohlelo, uNkulunkulu okukhulunywa ngaye lapho akusiye u-Allah.
Inkolelo kuNkulunkulu oyedwa ayifani nenkolelo esekelwe enkolweni yeqiniso njengeHanifism.
Ngoba zonke izinkolo zangcwele zihlangene ezimisweni ezifanayo zokholo nokukholwa.
Zonke izinkolo ezivela kuNkulunkulu zifundisa ukuthi uNkulunkulu uyingqayizivele ekubeni nasezimpawu zakhe, ukuthi nguye kuphela uMdali noMphathi, ukuthi akaphathelene nesikhathi nendawo, ukuthi ukukhonza kufanele kwenziwe kuye kuphela, nokuthi akukho okunye okufanele kukhonzwe ngaphandle kwakhe.
Ngokwemibono yezizwe zamaTurk zaseCentral Asia ngaphambi kokwamukela ubuSulumane, ukucela usizo kuNkulunkulu weZulu kwakungenzeka kuphela ngemimoya yokhokho.
Tengri
inkolelo ihlanganisa kokubili izulu kanye nemimoya ebusa ezulwini. Igama elithi Tengri, elisetshenziswa ezinkolweni ezamukelwa ngamaTurk ngaphambi kobuSulumane, lalisetshenziswa njalo ukuchaza izidalwa eziphakeme kakhulu zalezo zinkolo.
Indaba kaSalman al-Farisi, omunye wabangane bakaMphrofethi, kufanele ibe yisibonelo kithi;
Emsikidini yoMprofethi, iqembu labangane labo lase lihlale liyindilinga. Babexoxa phakathi kwabo.
Phakathi kwabo
Sa’d bin Abi Waqqas,
kubangani bakhe,
“Ngubani wena, ngubani umndeni wakho, ngubani isizwe sakho?”
waqala ukubuza.
Njengempendulo yombuzo, ngamunye wabo wachaza ngohlu lwezizukulwane zakhe.
Kukhona owathi:
“Ngiyakuzalwa eTemim,” “Ngiyinzalo kaTemim, ngiyindodana ka-X, indodana ka-Y. Isizwe sakithi siyisizwe esihloniphekile.”
Bese omunye uthatha igama;
“Mina ngivela e-Evs” “Ngingowesizwe sase-Evs, ngiyindodana ka-falan ka-falan.”
Omunye uthi, “Mina ngiwesizwe sakwaMudar, ngiyindodana kafulanifulani. Ubabamkhulu wayengufulanifulani, ubabamkhulu wakhe wayengufulanifulani,” bese eqhubeka nokuchaza ngohlu lwakhe lozalo.
Omunye wathi, “Mina ngiyisizwe sikaKureishi.”
“Ngiyakwazi ukuthi ngivela kwaQuraysh, abantu abahloniphekileyo kunabo bonke.”
kusho.
Futhi ngaleso sikhathi, uSa’d bin Ebu Vakkas,
Salman al-Farisi
‘ye döner ve ona şöyle sorar:
Yebo Salman, “وما حسبك وما نسبك” “Yebo, uvela kuphi, uyini isizwe sakho, obani okhokho bakho?”
UHazreti Selman wasukuma waphakama, wabe esenikeza le mpendulo eyayizoba yisifundo kubo bonke abantu abangamaMuslim:
“Mina Salman ibn al-Islam” Nami ngi Salman, indodana ka-Islam.
“Ngangingilahlekile, uNkulunkulu wangihola ngomprofethi uMuhammad.”
“Ngangingumfokazi, kodwa uNkulunkulu wangicebisa ngoMuhammad.”
“Nganginguyisigqila, kodwa uNkulunkulu wangikhulula ngoMuhammad.”
Ngaleso sikhathi, uMnu. Ömer, owayesazi ngalolu daba, wafika wabe esenikeza umyalezo olandelayo kubo bonke abantu:
“Njengoba amaQuraysh azi kahle, ubaba uHattab wayengomunye wabantu abavelele kakhulu eNkathini yobuJahiliyya. Kodwa manje, ningangibizi ngegama likababa.”
Ngoba nami ngingu-Omar, indodana ka-Islam, umfowabo ka-Salman, indodana ka-Islam.”
(Beyhaki, Şuabu’l-İman, IV, 286-287)
Ukuqonda okunjalo, ubuhle bokuziphatha obusezingeni eliphezulu, singakubona kuphi enkolweni, imfundiso, noma isiyalo sefilosofi, noma kubalandeli bayo?
Yimuphi noma yini ongayinikeza umuzwa wobunye nobudlelwane obunjena?
Umbuzo okufanele ubuze ngalo ngulo:
– Bangaki kubantu abangamaSulumane banamuhla abanalo lolu lwazi nokuqonda?
Ngakho-ke, kungakhathaliseki ukuthi amaTurk asendulo ayenankolo yiphi, babezigqaja ngamaSulumane, okusho ukuthi
“Okhokho bethu abahloniphekile”
lapho sithi “ngokwenza kanjalo” sisho ngenxa yezinkonzo zabo ku-Islam.
Ngoba babeyithwala i-Qur’an njengophawu lobuqhawe be-Islam, okuyisicoco senhlonipho phezu kwazo zonke izizwe.
Kungenxa yokuthi benza ubuzwe babo, iKoran kanye nobuSulumani kwaba yisiphephelo sabo.
Ama amaTurkiya nawo azuze udumo kuphela ngenkolo yeqiniso.
Noma ngaphambi kobuSulumane babengamaqhawe, beqatha, futhi babebhubhisa izitha zabo ngabantu abambalwa, izici ezinjalo akuzona izizathu zokuqhosha.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
