Allahu njer\u00ebzimit ia detyroi Islamin si fe dhe ligj. Me Islam njeriut ia garantoi p\u00ebrmir\u00ebsimin e zemrave, trupave dhe ruajtjen e pasurive dhe shoq\u00ebrive, n\u00eb \u00e7do koh\u00eb e vend, pa marr\u00eb parasysh gjuh\u00ebn dhe rac\u00ebn e tyre. Prandaj zbriti dispozita dhe caktoi d\u00ebnime, e qart\u00ebsoi t\u00eb mir\u00ebn dhe e qart\u00ebsoi t\u00eb keqen. Pasi q\u00eb k\u00ebto dispozita binin ndesh me epshet dhe dyshimet e disa njer\u00ebzve, k\u00ebta t\u00eb fundit i pranuan k\u00ebto dispozita me m\u00ebdyshje duke i mohuar n\u00eb t\u00ebr\u00ebsi ose duke i devijuar e komentuar sipas epsheve dhe dyshimeve t\u00eb tyre. Kjo metodologji e pranimit t\u00eb citateve pa dyshim se \u00ebsht\u00eb shum\u00eb e rrezikshme p\u00ebr jet\u00ebn e njeriut. Prandaj m\u00eb s\u00eb miri p\u00ebr nj\u00eb musliman \u00ebsht\u00eb q\u00eb t\u00eb paralajm\u00ebrohet prej k\u00ebsaj dukurie negative dhe ta m\u00ebsoj\u00eb veten n\u00eb pranimin e dispozitave pa m\u00ebdyshje dhe skepticiz\u00ebm.<\/p>\n
P\u00ebr ta madh\u00ebruar dhe lavd\u00ebruar Allahun e domosdoshme \u00ebsht\u00eb madh\u00ebrimi i dispozitave dhe respektimi i kufijve t\u00eb Tij. Shenja e dashuris\u00eb s\u00eb \u00e7ilt\u00ebr pra, \u00ebsht\u00eb n\u00ebnshtrimi i t\u00eb dashurit. Ib\u00ebn Kajimi, Allahu e m\u00ebshiroft\u00eb, <\/em>thot\u00eb: \u201cPrej gradave t\u00eb para t\u00eb madh\u00ebrimit t\u00eb Allahut \u00ebsht\u00eb madh\u00ebrimi i urdhrit t\u00eb Tij dhe e ndales\u00ebs q\u00eb e ndaloi Ai. Kjo, p\u00ebr shkak se besimtari e njeh Zotin e tij n\u00ebp\u00ebrmjet mesazhit q\u00eb e d\u00ebrgoi me t\u00eb t\u00eb D\u00ebrguarin e Allahut, alejhi salatu ue selem,<\/em> deri tek t\u00eb gjith\u00eb njer\u00ebzit. P\u00ebrmbajtja e atij mesazhi \u00ebsht\u00eb: \u201cN\u00ebnshtrim i plot\u00eb i urdhrit t\u00eb Tij dhe largimi prej ndales\u00ebs s\u00eb Tij\u201d. Kjo arrihet vet\u00ebm se me madh\u00ebrimin e urdhrit t\u00eb Allahut dhe pasimit t\u00eb tij dhe me madh\u00ebrimin e ndales\u00ebs s\u00eb Tij dhe largimit prej saj. Madh\u00ebrimi i urdhrit t\u00eb Allahut dhe ndales\u00ebs s\u00eb Tij prej an\u00ebs s\u00eb besimtarit \u00ebsht\u00eb argument p\u00ebr madh\u00ebrimin e tij t\u00eb Allahut dhe sipas k\u00ebtij madh\u00ebrimi do t\u00eb jet\u00eb prej pun\u00ebdrejt\u00ebve q\u00eb d\u00ebshmohet p\u00ebr to besimi i drejt\u00eb dhe i past\u00ebr dhe sh\u00ebrimi prej hipokrizis\u00eb s\u00eb madhe\u201d.<\/p>\n O rob\u00ebr t\u00eb Allahut!<\/strong><\/p>\n Pasi q\u00eb kriter i domosdosh\u00ebm i madh\u00ebrimit t\u00eb Allahut \u00ebsht\u00eb madh\u00ebrimi i dispozitave t\u00eb Tij, at\u00ebher\u00eb, detyrohet q\u00eb \u00e7do musliman t\u00eb nxiton n\u00eb realizimin e tij, ta edukoj\u00eb veten n\u00eb t\u00eb derisa t\u00eb drejtohet dhe t\u00eb vazhdon m\u00eb tutje.<\/p>\n Madh\u00ebrimi ka shenja q\u00eb aludojn\u00eb n\u00eb t\u00eb dhe prej shenjave t\u00eb madh\u00ebrimit t\u00eb citateve sheriatike jan\u00eb:<\/p>\n – Mospasja e t\u00eb drejt\u00ebs p\u00ebr t\u00eb zgjedhur n\u00eb pranimin e dispozit\u00ebs s\u00eb Allahut.<\/em><\/p>\n Muslimani nuk ka t\u00eb drejt\u00eb zgjedhjeje n\u00eb pranimin e dispozitave t\u00eb Allahut, por detyrohet q\u00eb t\u2019i n\u00ebnshtrohet plot\u00ebsisht dhe t\u00ebr\u00ebsisht dispozitave t\u00eb Allahut pa m\u00ebdyshje apo hamendje: \u201c<\/strong>Nuk i takon asnj\u00eb besimtari apo besimtareje t\u00eb v\u00ebrtet\u00eb q\u00eb, kur Allahu dhe i D\u00ebrguari i Tij vendosin p\u00ebr nj\u00eb \u00e7\u00ebshtje, ata t\u00eb ken\u00eb t\u00eb drejt\u00eb t\u00eb zgjedhin n\u00eb at\u00eb \u00e7\u00ebshtje t\u00eb tyren. Kush e kund\u00ebrshton Allahun dhe t\u00eb D\u00ebrguarin e Tij, ai me siguri ka humbur\u201d. <\/strong>(El-Ahzab: 36)<\/p>\n Ib\u00ebn Kethiri, Allahu e m\u00ebshiroft\u00eb,<\/em> thot\u00eb: \u201cKy ajet \u00ebsht\u00eb i p\u00ebrgjithsh\u00ebm dhe vlen p\u00ebr t\u00eb gjitha \u00e7\u00ebshtjet. Edhe at\u00eb kur gjykon Allahu dhe Profeti i Tij, alejhi salatu ue selam,<\/em> me di\u00e7ka nuk i lejohet askujt kund\u00ebrshtimi i k\u00ebtij gjykimi, e as nuk ka t\u00eb drejt\u00eb zgjedhjeje, e as dh\u00ebnie mendimi apo th\u00ebnie t\u00eb ndonj\u00eb fjale\u201d.<\/p>\n Imam Kurtubiu, Allahu e m\u00ebshiroft\u00eb,<\/em> gjat\u00eb komentimit t\u00eb k\u00ebtij ajeti e sjell nj\u00eb th\u00ebnie t\u00eb Hasan el Basriut i cili kishte th\u00ebn\u00eb: \u201cNuk i takon nj\u00eb besimtari e as nj\u00eb besimtareje kur t\u00eb urdh\u00ebron Allahu dhe i D\u00ebrguari i Tij, salallahu alejhi ue selem, <\/em>me di\u00e7ka t\u2019i kund\u00ebrvihen\u201d.<\/p>\n – Mosekzistimi i ndjenj\u00ebs s\u00eb ngushtimit n\u00eb gjoks gjat\u00eb d\u00ebgjimit t\u00eb citatit sheriatik.<\/em><\/p>\n Muslimani duhet ta edukoj\u00eb veten e tij q\u00eb t\u2019i pranoj\u00eb citatet dhe t\u00eb veproj\u00eb me to me gjoks t\u00eb hapur dhe me zem\u00ebr t\u00eb qet\u00eb ashtu si\u00e7 na m\u00ebson edhe Allahu n\u00eb Kur\u2019an: \u201cJo, p\u00ebr Zotin t\u00ebnd, ata nuk do t\u00eb jen\u00eb besimtar\u00eb t\u00eb v\u00ebrtet\u00eb, derisa t\u00eb t\u00eb marrin ty p\u00ebr gjyqtar p\u00ebr kund\u00ebrshtit\u00eb mes tyre; e pastaj, t\u00eb mos ndiejn\u00eb kurrfar\u00eb dyshimi ndaj gjykimit t\u00ebnd dhe t\u00eb t\u00eb binden ty plot\u00ebsisht\u201d. <\/strong>(En-Nisa: 65)<\/p>\n Imam ib\u00ebn Kethiri, Allahu e m\u00ebshiroft\u00eb,<\/em> thot\u00eb: \u201cBetohet Allahu, azze ue xhel,<\/em> n\u00eb veten e Tij Fisnike dhe t\u00eb Shenjt\u00eb se nuk ka besuar asnj\u00ebri derisa ta marrin Muhamedin, alejhi salatu ue selam<\/em>, p\u00ebr gjyqtar n\u00eb t\u00eb gjitha \u00e7\u00ebshtjet dhe se \u00e7do gjykim i tij \u00ebsht\u00eb i drejt\u00eb dhe jemi t\u00eb detyruar t\u2019i n\u00ebnshtrohemi k\u00ebtij gjykimi me zem\u00ebr dhe me vepra. Prandaj Allahu tha: \u201ce pastaj, t\u00eb mos ndiejn\u00eb kurrfar\u00eb dyshimi ndaj gjykimit t\u00ebnd dhe t\u00eb t\u00eb binden ty plot\u00ebsisht\u201d<\/strong>, q\u00eb do t\u00eb thot\u00eb se ti kur gjykon i n\u00ebnshtrohen asaj q\u00eb ti gjykon n\u00eb brend\u00ebsin\u00eb e tyre dhe nuk ndiejn\u00eb n\u00eb vetvete ngushtim n\u00eb gjoks ndaj gjykimit t\u00ebnd dhe t\u00eb binden ty plot\u00ebsisht pa kund\u00ebrshtime dhe pengesa\u201d.<\/p>\n – Hulumtimi i tep\u00ebrt apo thellimi n\u00eb k\u00ebrkimin e urt\u00ebsis\u00eb s\u00eb ligj\u00ebsimit t\u00eb citatit.\u00a0 <\/em><\/p>\n Kjo veti e mang\u00ebson p\u00ebrsosm\u00ebrin\u00eb e bindjes dhe n\u00ebnshtrimit, madje mund t\u00eb ndodh\u00eb q\u00eb vazhdim\u00ebsia n\u00eb k\u00ebrkimin e urt\u00ebsive t\u00eb citateve ta \u00e7on njeriun deri n\u00eb mohimin e disa dispozitave fetare. Muslimani duhet ta edukoj\u00eb veten n\u00eb pranimin e dispozitave me gjoks t\u00eb gjer\u00eb. Nuk ka penges\u00eb n\u00eb rast se d\u00ebshiron ta dij\u00eb urt\u00ebsin\u00eb dhe ta k\u00ebrkoj\u00eb at\u00eb n\u00eb rast se ka mund\u00ebsi, mir\u00ebpo n\u00eb rast se nuk mundet ta zbuloj\u00eb urt\u00ebsin\u00eb e ligj\u00ebsimit at\u00ebher\u00eb prej etik\u00ebs dhe moralit t\u00eb lart\u00eb \u00ebsht\u00eb p\u00ebrmbajtja dhe largimi prej k\u00ebrkimit t\u00eb saj: \u201cAi nuk mund t\u00eb pyetet p\u00ebr at\u00eb q\u00eb punon, kurse ata do t\u00eb pyeten\u201d. <\/strong>(El-Enbija: 23)<\/p>\n Imam Ib\u00ebn Kajimi, Allahu e m\u00ebshiroft\u00eb,<\/em> thot\u00eb: \u201cMuslimani i n\u00ebnshtrohet dispozitave t\u00eb Allahut pa marr\u00eb parasysh se a i paraqitet atij urt\u00ebsia e ligj\u00ebsimit apo jo. N\u00eb rast se paraqitet urt\u00ebsia e ligj\u00ebsimit n\u00eb urdhrin dhe ndales\u00ebn e Tij at\u00ebher\u00eb ajo duhet t\u00eb jet\u00eb nxit\u00ebs n\u00eb rritjen e n\u00ebnshtrimit dhe bindjes n\u00eb urdhrin e Allahut dhe nuk duhet q\u00eb t\u00eb jet\u00eb shkak i largimit t\u00eb tij prej asaj dispozite apo mohimit t\u00eb saj n\u00eb p\u00ebrgjith\u00ebsi\u201d.<\/p>\n Komentuesi i librit Akide Tahauije thot\u00eb: \u201cDije se nd\u00ebrtimi i t\u00eb qenurit rob i Allahut dhe besimi n\u00eb Allahun, n\u00eb Librat e Tij dhe n\u00eb t\u00eb D\u00ebrguarit e Tij b\u00ebhet me n\u00ebnshtrim dhe bindje dhe me mosparashtrimin e pyetjeve rreth shpjegimit t\u00eb holl\u00ebsish\u00ebm t\u00eb urt\u00ebsive n\u00eb urdh\u00ebresat, n\u00eb ndalesat dhe n\u00eb ligj\u00ebsimet. Prandaj Allahu nuk na tregoi n\u00eb Kur\u2019an p\u00ebr ndonj\u00eb Umet t\u00eb ndonj\u00eb profetit e cila i besoi t\u00eb d\u00ebrguarit t\u00eb tyre dhe mesazhit me \u00e7ka erdhi ai, e ta kishin pyetur holl\u00ebsisht p\u00ebr urt\u00ebsit\u00eb e urdhrave, ndalesave dhe ligjeve me t\u00eb cilat kishte ardhur tek ai Umet. Po t\u00eb kishin vepruar ashtu nuk do t\u00eb ishin besimtar\u00eb n\u00eb t\u00eb d\u00ebrguarin e tyre. Por ata u n\u00ebnshtruan, u bind\u00ebn, \u00e7ka e dit\u00ebn prej urt\u00ebsive e m\u00ebsuan, \u00e7ka u fsheh prej tyre nuk u b\u00eb shkak q\u00eb ata t\u2019i largohen bindjes dhe n\u00ebnshtrimit dhe i d\u00ebrguari i tyre n\u00eb syt\u00eb e tyre ishte shum\u00eb m\u00eb i madh se sa ta pyesnin p\u00ebr k\u00ebto \u00e7\u00ebshtje\u201d.<\/p>\n Po ashtu prej shenjave q\u00eb aludojn\u00eb n\u00eb madh\u00ebrimin e citateve sheriatike jan\u00eb:<\/p>\n – Irritimi p\u00ebr hir t\u00eb Allahut kur cenohet paprekshm\u00ebria e ligjeve dhe ndalesave t\u00eb Tij dhe tentimi i mbrojtjes s\u00eb tyre sipas mund\u00ebsive.<\/em><\/p>\n Aishja, Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb,<\/em> thot\u00eb: \u201cI D\u00ebrguari i Allahut, alejhi salatu ue selam, \u00e7do her\u00eb q\u00eb kishte t\u00eb drejt\u00eb zgjedhjeje mes dy gj\u00ebrave, e zgjidhte m\u00eb t\u00eb leht\u00ebn, n\u00eb rast se ajo vep\u00ebr nuk p\u00ebrmbante n\u00eb vete m\u00ebkat. N\u00eb rast se ishte m\u00ebkat at\u00ebher\u00eb ishte njeriu q\u00eb m\u00eb s\u00eb shumti i largohej atij\u201d.<\/em><\/p>\n Robi sa m\u00eb shum\u00eb q\u00eb \u00ebsht\u00eb xheloz p\u00ebr fen\u00eb e Allahut dhe p\u00ebr shenjt\u00ebrin\u00eb e saj dhe sa m\u00eb shum\u00eb q\u00eb nxiton n\u00eb p\u00ebrmir\u00ebsimin e musliman\u00ebve, aq m\u00eb shum\u00eb \u00ebsht\u00eb argument i tij p\u00ebr madh\u00ebrimin e dispozitave dhe p\u00ebrkujdesjen e kufijve t\u00eb fes\u00eb.<\/p>\n – Detyrimi i robit q\u00eb t\u2019i pranoj\u00eb dispozitat si adhurim me t\u00eb cilin afrohet kah Allahu e mos t\u2019i pranoj\u00eb p\u00ebr syfaq\u00ebsi dhe prestigj.<\/em><\/p>\n Muslimani duhet t\u00eb jet\u00eb prej atyre q\u00eb pik\u00ebllohet p\u00ebr hir t\u00eb Allahut kur i ik ndonj\u00eb e mir\u00eb dhe t\u00eb g\u00ebzohet p\u00ebr hir t\u00eb Allahut kur mb\u00ebrrin ta veproj\u00eb nj\u00eb t\u00eb mir\u00eb. Ebu Jemame, Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb<\/em>, na p\u00ebrcjell prej Profetit, alejhi salatu ue selam,<\/em> t\u00eb kishte th\u00ebn\u00eb: \u201cKush do p\u00ebr hir t\u00eb Allahut dhe urren p\u00ebr hir t\u00eb Allahut dhe jep p\u00ebr hir t\u00eb Allahut dhe merr p\u00ebr hir t\u00eb Allahut, vet\u00ebm se e ka plot\u00ebsuar besimin e tij\u201d.<\/em><\/p>\n – P\u00ebrmbajtja prej asaj q\u00eb nuk ka dituri dhe paralajm\u00ebrimi prej zhytjes n\u00eb studime t\u00eb citateve padituri.<\/em><\/p>\n Muslimani duhet t\u00eb jet\u00eb i vet\u00ebdijsh\u00ebm rreth parimeve t\u00eb k\u00ebrkimit t\u00eb dituris\u00eb duke u bazuar n\u00eb fjal\u00ebt e Allahut: \u201cMos shko pas di\u00e7kaje p\u00ebr t\u00eb cil\u00ebn nuk ke dijeni. V\u00ebrtet, d\u00ebgjimi, shikimi dhe zemra, t\u00eb gjith\u00eb k\u00ebta do t\u00eb merren n\u00eb p\u00ebrgjegj\u00ebsi\u201d.<\/strong> (El-Isra: 36) dhe n\u00eb fjal\u00ebt e Allahut q\u00eb ia tha Nuhit, alejhi salatu ue selam<\/em>, kur k\u00ebrkoi ky i fundit q\u00eb Allahu t\u2019ia shp\u00ebton djalin: \u201cMos m\u00eb pyet p\u00ebr at\u00eb q\u00eb ti nuk e di. Un\u00eb t\u00eb k\u00ebshilloj q\u00eb t\u00eb mos b\u00ebhesh nga t\u00eb paditurit<\/strong>\u201d. <\/strong>(Hud: 46)<\/p>\n Allahu, azze ue xhel<\/em>, ithtar\u00ebve t\u00eb Librit ju tha: \u201cMir\u00eb ju polemizoni p\u00ebr gj\u00ebra q\u00eb keni nj\u00eb far\u00eb dijenie <\/strong>(p\u00ebr \u00e7\u00ebshtje q\u00eb lidhen me Musain, alejhi selam<\/em>, dhe Isain, alejhi selam<\/em>), por, pse polemizoni p\u00ebr at\u00eb, p\u00ebr t\u00eb cil\u00ebn s\u2019dini asgj\u00eb <\/strong>(p\u00ebr Ibrahimin, alejhi selam<\/em>)? Allahu e di holl\u00ebsisht, nd\u00ebrsa ju nuk dini asgj\u00eb p\u00ebr k\u00ebt\u00eb\u201d. <\/strong>(Ali Imran: 66)<\/p>\n Allahu n\u00eb ajetin e par\u00eb e edukoi t\u00eb D\u00ebrguarin e Tij, alejhi salatu ue selam<\/em>, me nj\u00eb edukat\u00eb madh\u00ebshtore duke e m\u00ebsuar q\u00eb t\u2019i p\u00ebrmbahet asaj q\u00eb nuk ka dituri, nd\u00ebrsa n\u00eb ajetin e dyt\u00eb Allahu e ndaloi Nuhin, alejhi selam,<\/em> prej parashtrimit t\u00eb pyetjeve p\u00ebr at\u00eb q\u00eb nuk e di dhe at\u00eb e konsideroi prej padituris\u00eb.<\/p>\n Sidoqoft\u00eb, zhytja n\u00eb studime rreth kuptimeve t\u00eb citateve padituri apo t\u00eb folurit p\u00ebr Allahun dhe fen\u00eb e Tij padituri \u00ebsht\u00eb m\u00ebkat i madh dhe \u00ebsht\u00eb shkak q\u00eb sjell d\u00ebme t\u00eb m\u00ebdha p\u00ebr veten dhe p\u00ebr t\u00eb tjer\u00ebt.<\/p>\n Muhamed ib\u00ebn Sirini, Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb,<\/em> thoshte: \u201cQ\u00eb t\u00eb vdes nj\u00eb njeri si i paditur \u00ebsht\u00eb m\u00eb mir\u00eb p\u00ebr t\u00eb se sa t\u00eb flet p\u00ebr Allahun dhe fen\u00eb e Tij di\u00e7ka q\u00eb nuk e din\u00eb\u201d.<\/p>\n O Zot, shtona n\u00ebnshtrimin ndaj dispozitave t\u00eb Tua dhe shtona madh\u00ebrimin T\u00ebnd n\u00eb zemrat e tona, mund\u00ebsona q\u00eb ta dallojm\u00eb t\u00eb v\u00ebrtet\u00ebn prej t\u00eb pav\u00ebrtet\u00ebs dhe ta pasojm\u00eb at\u00eb dhe mund\u00ebsona ta dallojm\u00eb t\u00eb pav\u00ebrtet\u00ebn prej t\u00eb v\u00ebrtet\u00ebs dhe t\u2019i largohemi asaj.<\/p>\n Shejh Abdulaziz Sed\u2019han\u00a0\u00a0\u00a0\u00a0\u00a0<\/strong><\/p>\n Nga arabsithaj: Irfan JAHIU<\/p>\n","protected":false},"excerpt":{"rendered":" Allahu njer\u00ebzimit ia detyroi Islamin si fe dhe ligj. Me Islam njeriut ia garantoi p\u00ebrmir\u00ebsimin e zemrave, trupave dhe ruajtjen e pasurive dhe shoq\u00ebrive, n\u00eb \u00e7do koh\u00eb e vend, pa marr\u00eb parasysh gjuh\u00ebn dhe rac\u00ebn e tyre. Prandaj zbriti dispozita dhe caktoi d\u00ebnime, e qart\u00ebsoi t\u00eb mir\u00ebn dhe e qart\u00ebsoi t\u00eb keqen. Pasi q\u00eb k\u00ebto […]<\/p>\n","protected":false},"author":4,"featured_media":6872,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,4,6,67],"tags":[],"class_list":{"0":"post-6871","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-c95-ahlak","8":"category-c86-akide","9":"category-c96-davet","10":"category-te-zgjedhura"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/6871","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6871"}],"version-history":[{"count":1,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/6871\/revisions"}],"predecessor-version":[{"id":6873,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/6871\/revisions\/6873"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/media\/6872"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6871"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6871"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6871"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}